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SACREB TRADITION 



EVIDENCE AND ARGUMENTS 



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BOTH SIDES OF THE QUESTION. 



BY ORRIN ABBOTT. 



"Am I therefore become your enemy because I tell you the truth? " — Paul. 
"The truth shall make you free." — Jesus, 



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BUFFALO: 

STEAM ru ESSES OF E. A. MAYNAUU .V € r) . 

OflRoe of the Daily, Weekly nnc! Tri-Wcekly Hopublic. 



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SACRED TRADITION 



EVIDENCE AND ARGUMENTS 



BOTH SIDES OF THE QUESTION 




BY ORRIN ABBOTT. 



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^Am I therefore become yoTir enemy because I tell you the truth? "-^Pa«Z, 
*' The truth shall make you free."— Tesws, 



BUFFALO: 

STEAM PRESSES OP E. A. MATNAki)",St CO 
Office of the Daily, Weekly and Tri-WceWy Republic. 

^^■''"'.. 1862 




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Entered according to Act of Congress, in the year 1852 
BY ORRIN ABBOTT. 

in the Clerk's Office of the District Oourt for the Northern District of New York. 



PREFACE. 



Our days pass like a shadow, and will soon be numbered ; — we shall 
be laid in the silent grave. Will man live when the body is dead ? Is 
there a spirit home beyond the tomb ? Momentous query ! If any com- 
munication has come from that unknown land, mingle it not with the errors 
of men. Falsehood will work more evil under a sacred garb than in its 
own native dark colors. It is worse in the church than in the world, and 
more hateful in the pulpit than at the bar. If it exist in the bible, it should 
be sooner exposed than if it were in a newspaper or a novel. From the 
intermixture of error with truth have sprung many hard and revolting 
features in the creeds of men. Falsehoods in the bible would creep into 
the faith of the church, appear unreasonable, produce contention, multiply 
clashing creeds, and be like the wild gourds in the poisoned pottage, when 
the young prophets cried out, " there is death in the pot." Reader, there 
were many religious books in ancient times, and they were voted sacred, or 
profane, by uninspired men, who knew no better about them than an 
ecclesiastical body of our own day. Shall we count them sure guides 
merely on account of their antiquity ? No. Let us investigate, and judge 
for ourselves. Truth is the guiding star that will lead us to happiness. 

After I had written my manuscript, I told an eminent doctor of Divinity 
that I had \M'ittnn upon some of the historical books of the bible, invah- 
ilating their di\^inc authority, and n indicating the character of the Creator, 
from His being the instigator and the abettor of the cruelties for which they 



IV PREFACE. 

claim His authority and co-operation,and that I wished to obtain the strongest 
arguments that are in existence in support of their di\'ine inspiration, that 
both might be laid before the reader side by side. He said he thought that 
Horns "Introduction to the critical study and knowledge of the Holy Scrip- 
tures," was the best. Since then I have inquired of other popular clergy- 
men, who stand high for learning and talent, and they coincide with him 
in that opinion. As Home has the affinnative of the question, I have taken- 
all his evidence and arguments in favor of a book, and spread them first 
before the reader, and then have given my objections and reasons. Mine 
were written without any reference to his work, and before I had seen the' 
arguments of that learned author. Now the reader, like a jmyman, with 
both sides of the case before him, is in a position to find the truth and 
follow it. 



GENERAL OBSERVATIONS 



HISTORICAL BOOKS OF THE BIBLE 



BY THOMAS HARTWELL HORNE, B. D. 



This division of the Sacred Writings comprises twelve books ; viz. from 
Joshua to Esther inclusive : the first seven of these books are, by the Jews, 
called \h.Q former prophets, probably because they treat of the more ancient 
periods of Jewish history, and because they are most justly supposed to be 
written by prophetical men. The events recorded in these books occupy a 
period of almost one thousand years, which commences with the book of 
Moses, and terminates with the great national reform effected by Nehemiah, 
after the return of the Jews from the Babylonish captivity. 

It is evident, from an examination of the historical books, that they are 
collections from the authentic records of the Jewish nation; and it would 
seem, that though the substance of the several histories was written under 
divine direction, when the events were fresh in memory, and by persons 
who were evidently contemporary with the transactions which they have 
nan'ated, yet that under the same direction they were disposed in the form 
in which they have been transmitted to us, by some other person, long 
afterwards, and probably all by the same hand, and about the same time. 
Nothing, indeed, is more certain than that very ample memoirs or records of the 
Hebrew Republic were written from the fii'st commencement of the Thecc- . 
racy, to which the authors of these books very frequently refer. Such a 



horn's general observations. 



practice is necessary in a well constituted state : we have evidence from the 
Sacred Writings that it anciently obtained among the heathen nations 
(compare Esther ii. 23. and vi. 1.) ; and there is evident proof that it like- 
wise prevailed among the Israelites from the veiy beginning of their polity. 
(See Exod. xvii. 14.) Hence it is that we find the book of Jasher referred 
to in Josh. X. 13. and 2 Sam. i. 18., and that we also find such frequent 
references to the Chronicles of the King-s of Israel and Judah in the books 
of Samuel and Kings, and also to the books of Gad, Nathan and Iddo. 
This conjectm-e is further strengthened by the two following circumstances 
namely, ^r5^, that the days when the transactions took place are sometimes 
spoken of as being long since past; and, secondly, that things are so 
frequently mentioned as remaining to this day (as stones, names of places, 
rights and possessions, customs and usages) ; which clauses were subsequently 
added to the history by the inspired collectors, in order to confirm and il- 
lustrate it to those of their own age. The learned commentator Henry, to 
whom we are indebted for these hints, thinks it not unlikely that the his- 
torical books, to the end of Kings, were compiled by the prophet Jeremiah, 
a short time before the captivity : he founds this opinion upon 1 Sam, xxvdi. 
6., where it is said of Ziklag, that it '■'' pertaineth to the Icings of Judah to 
this dayf which form of expression, he very justly remarks, commenced 
after the time of Solomon, and consequently terminated at the time of the 
captivity. The remaining five books from 1 Chronicles to Esther, he thinks 
it still more probable, v/ere compiled by Ezra the scribe, sometime after the 
captivity ; to whom iminternipted testimony ascribes the completion of the 
sacred canon. 

But, although we cannot determine with certainty the authoi-s of the 
historical books, " yet we may rest assured that the Jews, who had already 
received inspu-ed books from the hands of Moses, would not have admitted 
any others as of equal authority, if they had not been fully convinced that 
the wiitei's had been supernaturally assisted. I^Text to the testimony of 
Chi-ist and his apostles, which corroborates all our reasoning respecting the 
inspiration of the Old Testament, (and, when distinct arguments for any 
particular book cannot be found, supplies their place,) we must depend, in 
the case before us, upon the testimony of the Jews. And although the tes- 
timony of a nation is far from being, in every instance, a sufficient reason 
for believing its sacred books to be possessed of that divine authority which 
is ascribed to them ; yet the testimony of the Jews has a peculiar title to 
be credited, from the circumstances in which it wa.s deliveve'l It is the 



HORNS GENERAL OBSERVATIONS. ( 

testimony of a people, who, having aheady in their possession genuine in- 
spired books, were better able to judge of others which advanced a claim to 
inspiration; and who, we have reason to think, far from being credulous 
with respect to such a claim, or disposed precipitately to recognise it, pro- 
ceeded with deliberation and care in examining all pretensions of this na- 
ture, and rejected them when not supported by satisfactory evidence. They 
had been forewarned that false prophets should ai'ise,' and dehver their own 
fancies in the name of the Lord ; and, while they were thus put upon their 
guard, they were furnished with rules to assist them in distinguishing a true 
from a pretended revelation. (Deut. xvii. 20 — 22.) We have a proof that 
the ancient Jews exercised a spirit of discrimination in this matter, at a period 
indeed later than that to which we refer, in their conduct with respect to 
the apocryphal books; for, although they were written by men of then- own 
nation, and assumed the names of the most eminent personages — Solomon^ 
Daniel, Ezra, and Baruch — ^yet they rejected them as human compositions,, 
and left the infallible church to mistake them for divine. The testimony, 
then, of the Jews, who without a dissenting voice have asserted the inspira- 
tion of the hsstorical books, authorizes us to receive them as pai't of the 
oracles of God, which were committed to theu- care." 

The historical books ai'e of very gi-eat importance for the right under- 
standing of some other parts of the Old Testament : those portions, in par- 
ticular, which treat on the life and reign of David, furnish a very instmct- 
ive key to many of his psalms; and the prophetical books derive much light 
from these histories. But the attention of the sacred writers was not whol- 
ly confined to the Jewish people : they have given us many valuable, though 
incidental notices concerning the state of the surrounding nations ; and the 
value of these notices is very materially enhanced by the consideration, that, 
until the time of Ezra and Nehemiah, the two latest Jewish historians, 
little or no dependance can be placed npon the relations of heathen writers. 
But these books are to be considered not merely as a history of the Jewish 
church: they also clearly illustrate the proceedings of God towards the 
children of men, and form a perpetual comment on the declaration of the 
royal sage, that " Righteousness exalteth a nation, but sin is a reproach to 
any people." (Prov. xiv. 34.) While they exliibit a mournful but impar- 
tial view of the depravity of the human heart, and thus prove that " man 
is very far gone from original righteousness;" they at the same time show 
" the faithfulness of God to his promises, the certain destruction of his ene- 
mies, and his willingness to extend mercy to the returning penitent, Tliey 



ABBOTT ON PROGRESSION. 



manifest, also, the excellency of true religion, and its tendency to promote' 
happiness in this life, as well as in that which is to come ; and they furnish 
us with many prophetical declarations, the striking fulfilment of which is 
every way calculated to strengthen our faith in the word of God." 



ABBOTT ON PROGRESSION. 



In commencing this work I shall review the progression of things tem- 
poral, that I may bring their force to bear upon things spiritual. 

In this age of steam, every thing but nature seems to have got an ac- 
celerated motion. When Columbus discovered the new world, it roused 
the ancient nations from their slimabers. When by the art of printing the 
ingenious Faust brought out new books faster than many pens could have 
transcribed them, the class who believed that " there is nothing new under 
the sun," concluded that he had made a league with the devil. And when 
Galileo taught that the earth revolved upon its axis, the same class com- 
pelled him to renoimce the opinion — for, said they, Joshua commanded 
the sun and moon to stand still — not the eai-th, therefore, as it contradicts 
the Bible, and makes God a Har ; it is false, and must be punished as 
treason against Heaven. But fortunately for mankind, at a later period of 
time, the sagacious Newton grasped the fundamental law upon which this 
revolution is based, and with his gigantic mind brought it forth with a clear- 
ness that compelled the darkness of superstitious ignorance to give way 
before the increasing light of wisdom, and the progressive spirit of the age. 
Improvement after improvement, and useful invention after usefiil invention 
has sprung up until all kinds of mechanical labor, farm work, household 
affairs, and business of every kind, and even Hfe itself, feels the stimulating 
influence of progi'essive genius. The spirit of progi'ession has grasped the 
simple article of evaporated water, and converted it into one of the most 
useful agents of man. It turns millions of spindles, works legions of looms, pn'nts 
knowledge and news, travei-ses the ocean with a celerity that leaves leviathan 
breathless in the rear, and with the hon horse, which feeds upon the forest 
breathes the fiery flame, and triumphing with a voice like the shout of an 
army, it seizes the long train of ponderous cars, and with a roar like the 
hoarse voice of thunder, and a tread that shakes the solid earth, hurls them 
away over hill and dale with a speed that vies with the swift winged pigeon 



ABBOTT ON PROGRESSION. 

in his flight. And m the hand of the same progressive spirit of the age, 
the wild teriific hghtning, which lights up the frowning concave of heaven 
with a frightful glare, shivers the tall hemlock, turns all faces pale, and 
makes every heart quake with cringing fear, has become a harmless play- 
thing ; mild as a dove, and serviceable as a newsboy. It grasps the com- 
munication, makes the wire its ii-on pathway, and daiting past unwearied 
time, quickly leaves the sun himself far away in the distance. Then comes 
startling news booming over the rocky mountains, from the country of 
ancient Ophir, of sparkling sands, ghttering in the sunbeams, with millions 
of shining treasures laid open in the land of charm. And now, distant 
Australia, to vie vdth California, uncovering her stores of plenty, displays 
tons of the same beloved metal ; that the wide world may have enough, and 
grasp, and grasp, until they are satiated, and glutted with the god they 
most desire. 

Now behold the American Eagle, with pinions spread from the Atlan- 
tic to the Pacific, in the majesty of her strength she cries, Liberty ! Liberty ! 
Liberty I is the right of every living man. The nations are startled, the 
oppressed arise ; thrones tremble, and monarchs plead at the feet of the 
people. The flames are spreading, and with brightening intensity they 
will continue then* consumption of every obstruction, imtil liberty shall go 
forth as free and as broad as the sun's golden beams that light up the beau- 
tiful morning. 

This is indeed a progressive age; and the cry is on, on, to higher 
attainments. And shall not things spuitual also be progi-essive ? Can it 
be, that while things temporal advance at this glorious rate, things spiiitual 
must be chained back to creeds and dogmas, made in darker ages ? No. It 
should not be thus. If the latter be allowed to advance with the former, 
we shall soon enter into that golden age of the world, when " the Hon and 
the lamb shall lie down together." Then the happy reign, so long foretold 
by ancient prophets, of universal peace and good will among men, would 
soon fill the world with joy. 

The time has come, anticipated by commentators, when, not the end of 
the world, but a peaceful and joyful reign of righteousness should commence 
on the earth. 

John Wesley and others thought that it would commence in 1836; but 

Newton, Scott, Clark, and others, thought that it would begin in 1866. 

And others judged that it would be at different periods between those 

times; while all agreed that they could not tell the year with certainty; 

2 



10 ABBOTT ON PROGRESSIOIf. 

but that it would be about tliis period. And as tbe expected Messiah 
came anciently at the time the Jev/s looked for him, but in a way that they 
anticipated not, and taught a doctrine which they counted heresy, it may 
be so again. 

A mysterious train of causes are now at work which claim the introduc- 
tion of that great and happy millennium as their joyful mission. But few 
are aware of the extended field of their operations, the great influence they 
are exerting, and the rapid speed with which they are spreading. Although . 
it is but thi-ee years since they commenced the strange work, at first with 
two little girls, one 12 and the other 14 years of age, if I mistake not; yet 
they have spread throughout the United States, and into Em-ope ; and their 
mediums number by thousands. 

Among these mediums are found doctors, lawyers, editors, clerg}Tnen, 
judges, and Hon. members of Congress. Some of these rap, some write, 
some speak, some see spirits, some hear their voices, and converse freely 
with them as with the hving, and some see beautiful visions; while each 
individual alleges that he has no will or agency in producing the effect ; or 
any knowledge of what the result may be until it is produced. 

Is this " the stone cut out without hands," (without human agency,) which 
"became a great mountain and filled the whole eai'th." — Dan. ii. 34 — 35. 

But most mediums teach what all orthodox Christians hold to be down- 
right heresy. Their doctrine is progTession for each, progression for all, pro- 
gression for evennore. Not in deeper depths of blacker darkness, writhing with 
smarting anguish, gnawing their tonuges for pain, and cursing the God who 
made them ; but in truth, love, and wisdom. They hold that the wicked, like 
those who have destroyed then* own health, suffer greatly by their folly ; 
but that they may reform, either in this world or the world to come. And 
some are so heretical that they even deny some parts of the bible. They 
hold that in that good book, the erroi-s and traditions of men are mixed 
with the precious truths of heaven. 

To satisfy myself on this point, I have with great care collated eighteen 
chapters in the books of Kings and Chronicles, and find that they contain 
many contradictions ; however, these clashings are visible to none but the 
close student until he holds them up in the sight of othei-s. 

It is by digging deep, and keeping a chain of events in the mind, that 
they become apparent. 



^HORN ON THE TWO BOOKS OF KINGS. 11 



HORNE ON THE TWO BOOKS OF KINGS. 



'I. Order and title of thes& hooks. — II. Author. — III. Argument and sy- 
nopsis of the first hooJc of Kings. — IV. Argument and synopsis of the 
second book of Kings. — V. General observations on these books. 

L The two books of Kings are closely connected with those of Samuel, 
The origin and gradual increase of the united kingdom of Israel under Saul 
and his successor David, have been described in the latter; the books now 
under consideration relate its height of glory under Solomon, its division 
into two kingdoms under his son and successor Rehoboam, the causes of 
that division, and the consequent decline of the two kingdoms of Israel and 
Judah, until their final subversion ; the ten tribes being carried captive into 
Assyria bj Shalmaneser, and Judah and Benjamin to Babylon by Nebu- 
chadnezzar. In the most correct and ancient editions of the Hebrew Bible, 
the two books of Kings constitute but one, with a short space or break 
sometimes between them. Some of the early fathers of the Christian church 
seem to have begun the first book of Kings at the death of David, (ii. 12.) 
The more modern copies of the Hebrew Bible have the same division with 
our authorized version : though in the time of the Masoretes, they certainly 
formed only one book ; as both (like the books of Samuel) are included 
under one enumeration of sections, versions, &c., in the Masora. They have 
evidently been divided at some unknown period into two parts, for the con- 
venience of reading. 

The titles to these books have been various, though it appears from Or- 
igen that they deiived their name from the initial words Ya-iieLecR oaveD, 
iVbw> King David: in the same manner as we have seen the book of Gen- 
esis does. In the Septuagint Greek version, it is simply termed of reigns 
or kingdoms, of which it calls Samuel the first and second, and these two 
the third and fourth. The Vulgate Latin veision entitles it. Liber Regum 
tertius; secundum Hebrmos, Liber Melachim, that is, the third book of 
Kings; according to the Hebrews, the first book of Malachim. The old 
Syriac version has: Here follows the book of the Kings who flourished 
among the ancient people; and in this are also exhibited the history of 
the prophets, who flourished in their times. In the Arabic it is thus en- 
titled: In the name of the most merciful and compassionate God; the 
book of Solomon, the son of David the prophet zvhose benedictions be 
upon us, — Am^n. 



12 IIORNE ON THE TWO BOOKS OP KINGS. 

II. Concerning the author or authors of these books, the sentiments of 
learned naen are extremely divided. Some have been of opinion that Da- 
vid, Solomon and Hezekiah wrote the history of their own reigns; others, 
that Nathan, Gad, Isaiah, Jeremiah, and other prophets who flourished in 
the kingdoms of Israel and Judah, undertook the ofifice of historiographers. 
We know that several of the prophets wi'ote the hves of those kings who 
reigned in their times; for the names and writings of these prophets are 
mentioned in several places in the books of Kings and Chronicles; which 
also cite or refer to those original annals of the kings of Israel and Judah, 
of which those books have transmitted to us abridgments or smnmaries. 
Thus in 1 Kings, xi. 41. we read of the acts of Solomon^ which acts were 
recorded in the hook of Nathan the prophetf and in the prophecy of AM- 
jah the Shilonite, and in the visions of Iddo the seer (2' Chron. ix. 29.) ; 
which Iddo was employed^ m conjunction with Shemaiah the prophet, in 
writing the acts of Rehoboam. (2 Chron. xii. 15.) We also read of the 
book of Jehu the prophet, relating the transactions of Jehoshaphat (2' Ch. 
XX, 34. I Kings, xvi. 1) ; and it is highly probable that he wrote the histo^ 
ry of the two intermediate- Kings Jothan^ and Ahaz, in whese reigns he 
lived. (Isa. i. 1.)' 

It is evident, therefore, that two descriptions of writers were concerned 
in the composition of the books of Kings :y&>'s^, those original, primitive, and 
contemporary authors, who wrote the annals, journals and memohs of their 
own times, from which the authors of our sacred history subsequently de- 
rived their materials. These ancient memoirs have not descended to us; 
but they unquestionably were in the hands of those sacred penmen, whose 
wi'itings are in our possesion, since they cite them and refer to them. The 
second class of writers consists of those, by whom the books of Kings were 
actually composed in the form in which we now have them. The Jews 
ascribe them to Jeremiah; and their opinion has been adbpted by Grotius 
and other eminent commentators : others again assign them to the prophet 
Isaiah. But the most probable opinion is, that these books were digested 
into their present order by Ezra. The following are the grounds on which 
this opinion is grounded and supported : — 

1. The general uniformity of style- and manner indicates that these books 
were wi'itten by one person. 

2. The author evidently lived after the ca]^)tivity of Babylon : for, at the 
end of the second book of Kings, he speaks of the return from the captivi- 
ty. (2 Kings XXV. 22. &c.) 



HORKK ON THE TWO BOOKS OF KINGS. I 3 

8. He says that in hm time the ten tribes were still captive in Assyria, 
whither they had been carried' as a punishment for their sins. (2 Kings 
xvii. 23.) 

4. In the seventeenth chapter of the second book of Kings, he introdu- 
ces some reflections on the calamities of Judah and Israel, which demon- 
strate that he wrote after those calamities had taken place. Compare 2 
Kings xvii. 6 — 24. 

6. He almost everywhere refers to the ancient memoirs which he had 
before him, and abridged. 

6. There is also every reason to believe, that the author was a priest ot 
a prophet. He studies less to describe acts of heroism, successful battles, 
conqmests, political address, &c, than what regards the temple, religious cer- 
emonies, festivals, the worship of God, the piety of princes, the fidelity of 
the prophets, the punishm«nt of crimes, the manifestation of God's anger 
against the wicked, and his regard for the righteous. He everywhere appeare 
greatly attached to the house of David. He treats on the Kings of Israel 
only incidentally; his principal object being the kingdom of Judah, and its 
particular affairs. 

Now, all these marks correspond with Ezra, a learned priest, who lived 
both dming and subsequently to the captivity, and might have collected 
numerous documents, which, from the lapse of time and the persecutions of 
the Jews, are now lost to us. Such are the reasons on which Galmet has 
ascribed the books of Kings to Ezra, and his opinion is generally received. 
There are, however, a few circumstances that seem to militate against this 
hypothesis, which should be noticed as not agreeing with the time of Ezra. 
Thus, in 1 Kings viii. 8. the ark of the covenant is represented as being in 
the temple "to this day:" and in 1 Kings xii. 19. the kingdoms of Israel 
are mentioned as still subsisting. In 1 Kings vi. 1. 37. 38. the author 
mentions the months of Zif and Bui, names which were not in use after 
the captivity. Lastly, the writer expresses himself throughout as a contem- 
porary, and as an author who had been an eye-witness of what he wrote. 
But these apparent contradictions admit of an easy solution. Ezra gene- 
rally transcribes verbatim the memoirs which he had in his possession with- 
out attempting to reconcile them. This clearly demonstrates hisj fidelity, 
exactness and integrity. In other places some reflections or illustrations are 
inserted, which naturally arise from his subject ; this shows him to have been 
fully master of the matter he was discussing, and that, being divinely in- 
spired, he was not afraid of inteiinixing his own words with those of the 
prophets, whose writings lay before him. 



14 HORNK ON THE TWO BOOKS OF KINGS. 

The divine authority of these books is attested by the many predictions 
they contain : they are cit^d as authentic and canonical by Jesus Christ 
(Luke iv. 25 — 27), and by his apostles (Acts ^ii. 47. Rom. xi. 2 — 4. 
James v. 17 — 18), and they have constantly been received into the sacred 
canon by the Jewish and Christian churches in every age. Their truth and 
authenticity also derive additional confii-mation from the corresponding tes- 
timonies of ancient profane wiiters. 

III. The FIRST BOOK OF Kings embraces a period of one hundi-ed and 
twenty-six year's, from the annointing of Solomon and his admission as a 
partner in the throne with David, a. m. 2989, to the death of Jehoshaphat, 
A. M. 3115. It relates the latter part of David's life; his death, and the 
;accession of Solomon, whose reign comprehended the most prosperous and 
•glorious period of the Israelitish history; and prefigured the peaceful reign 
of the Messiah ; Solomon's erection and consecration of the temple at Jem- 
■salem, the beauty and perfection of which was a tjrpe of the beauty and 
perfection of the church of God ; his awful defection from the true rehgion ; 
the sudden decay of the Jewish nation after his death, when it was di\dded 
into two kingdoms — under Rehoboam, who reigned over the kingdom of 
Judah, comprising the tribes of Judah and Benjamin, and under Jeroboam, 
who was sovereign of the other ten tribes that revolted from the house of 
David, and which in the Sacred "Writings are designated as the kingdom 
of Israel ; the reigiis of Rehoboam's successors, Abijam, Asa, and Jehosha- 
phat ; and those of Nadab, Baasha, Elah, Zimii, Omri, Tibni, the wicked 
Ahab, and Ahaziah (in part), who succeeded Jeroboam in the throne of 
Israel. 

rV. The second book of Kings continues the contemporaiy history 
of the two kingdoms of Israel aad Judah, from the death of Jehoshaphat, 
A. M. 3115, to the destruction of the city and temple of Jerusalem by Neb- 
uchadnezzar, A.M. 3416, a period of three hundi'ed years. The last three 
vei-ses of the preceding book have been improperly disjoined from this. 
The histoiy of the two kingdoms is interwoven in this book, and presents 
a long succession of wicked sovereigns in the kingdom of Israel, from Aha- 
ziah to Hoshea, in whose reign Samaria was captured by Shalmaneser king 
of Assyria, and the ten tribes were taken captive into that coimtry. In the 
kingdom of Judah, we find some few pious princes among many who were 
coiTupt. Sixteen sovereigns filled the Jewish throne, from Jehoram to 
Zedekiah, in whose reign the kingdom of Judah was totally subverted, 
and the people canned into captivity to Babylon, During this period 



HORNE ON THE BOOKS OF CHRONICLES. 15 

numerous prophets flourished, as Elijah, Elisha, Jonah, Joel, Amos, Hosea^ 
Isaiah, Micah, N'ahum, Jeremiah, Habakkuk, Daniel, Ezeldel, &c. 

V. The two books of Kings, particularly the second, abound with im- 
pressive and Hvely narrations; and the strict impartiahty with which tho 
author of each book has related events and circumstances dishonorable to. 
his natioi^ affords convincing evidence of his fidelity and integrity. They 
delineate the long suffering of God towards his people, and his severe chas- 
tisements for their iniquitous abuse of his mercy ; at the same time they 
mark most clearly the veracity of God, both in his promises and in his, 
threatenings, and show the utter vanity of trusting in an arm of flesh, and 
the instability of human kingdoms, from which piety and justice are banished.. 



HORNE ON THE BOOKS OF CHRONICLES. 



I. Title. — II. Author and date. — III. Scope. — IV. Analysis of the two 
books of Chronicles. — V. Observations on them. 

I. The ancient Jews comprised the two books of Chronicles in one book; 
but in the Hebrew Bibles now printed for their use, they have adopted the 
same division which is found in our Bibles, apparently, Calmet thinks, for- 
the purpose of conforming to our mode of reference in concordances, the 
use of which they borrowed from the Romish church. The Jews entitle 
those books n^BRer ncaaMiM, that is, The Words of Days^ or, Annals; 
probably from the circumstance of their being compiled out of diaries or 
annals, in which were recorded the various events related in these books. 
In the Septuagint version they are termed Paraleipomena, the things that 
were left or omitted; because many things which were omitted in the for- 
mer part of the sacred history are here not only supplied, but some narra- 
tions also are enlarged, while others are added. The Greek translators of 
that version seem to have considered these books as a supplement, either 
to Samuel and to the books of Kings, or to the whole Bible. The appel- 
lation of Chronicles was given to these books by Jerome, because they con- 
tain an abstract, in order of time, of the whole of the sacred history, to the 
time when they were written. 

II. These books were evidently compiled from others, which were written 
at different times, some before and some after the Babylonish captivity ; it 
is most certain that the books of Chronicles are not the oriirinal records or 



16 HORNB ON THE BOOKS OF CHRONICLES. 

memorials of the transactions of the sovereigns of Israel And Jiidali, which 
are so often referred to in the books of Kings. Those ancient registers were 
much more copious than the books of Chi-onicleS) which contain ample ex- 
tracts from original documents , to which they very frequently refer. 

Concerning the author of these books we have no distinct information. 
Some have conjectured that he was the same who wrote the book of Kings : 
but the great difference, Calmet remarks, in the dates, nai-ratives, genealo- 
gies, and proper names — together with the repetitions of the same things, 
and frequently in the same words — ^strongly militates against this hypoth- 
esis. The Hebrews eommonly assign the Chronicles to Ezi'a ; who, they 
say, composed them after the return from the captivity, and was assisted in 
this work by the prophets Zechariah and Haggai, who were then hving. 
This opinion they endeavor to support, Jirst^ from the similarity of style 
(the last tJiree verses of the second book of Chronicles corresponding very 
nearly with the fii-st three verses of Ezra), from the recapitulations and gen- 
eral reflections which are sometimes made on a long series of events : — 
secondly^ the author lived after the captivity, since, in the last chapter of 
the second book he recites the decree of Cyrus, which granted Hberty to 
the Jews, and he also continues the genealogy of David to Zerubbabel, the 
chief of those who returned from the captivity : thirdly^ these books contain 
certain terms and expressions, which they think were peculiai* to the person 
and times of Ezra. 

However plausible these observations may be, there are other marks dis- 
cernible in the books of Chronicles, which tend to prove that Ezra did not 
compose them. In \hQ first place, the author continues the genealogy of 
Zerubbabel to the twelfth generation : but Ezra did not Hve to that time, 
and, consequently could not have written the genealogy in question : — 
secondly, the wi'iter of these books was neither a contemporaiy nor an orig- 
inal writer; but compiled and abridged them from ancient memoirs, geneal- 
ogies, annals, register, and other works which he frequently quotes, and 
from which he sometimes gives copious extracts, without changing the 
words, or attempting to reconcile inconsistencies. It is evident, therefore, 
that the author of these books lived after the captivity, and derived his ma- 
terials from the memoirs of writers contemporary with the events recorded, 
and who flourished long before his time. The authenticity of those books 
is abundantly supported by the general mass of external evidence; by which 
also their divine authority is fully estabhshed, as well as by the indirect at- 
testations of our Lord and his apostles. 



HORNE ON THE BOOKS OF CHRONICLES. IT 

III. The principal Scope of these books is to exhibit with accuracy the 
genealogies, the rank, the functions, and the order of the priests andLevites; 
that, after the captivity, they might more easily assume their proper ranks, 
and re-enter on their ministry. The author had further in view, to show 
how the lands had been distributed among the famihes before the captivi- 
ty; so that the respective tribes might on their return obtain, as far as was 
practicable, the ancient inheritance of their fathers. He quotes old records 
by the name of ancient things (1 Ch. iv. 22), and recites four several rolls 
or numberings of the people ; one taken in the time of David, a second in 
the time of Jei'oboam, a third in the time of Jotham, and a fourth in the 
time of the captivity of the ten tribes. In other places he speaks of the 
numbers which had been taken by order of King David, but which Joab 
did not jSnish. Hence we may perceive the extreme accuracy affected by 
the Jews in their historical documents and genealogies : the latter, indeed, 
could not be corrupted /ormerZy (for most of the people could repeat them 
memoriter) ; although, from frequent transcription, much confusion has 
been introduced into many of the names, which it is now, perhaps, impos- 
sible to clear up. It is, however, most evident that the basis of the books 
of Chronicles was a real history and real genealogies : for such particu- 
lars of names and other circumstances would never have been invented by 
any person, as no imaginable purpose could be answered by it ; and the 
hazard of making mistakes, and being thereby exposed when they were 
first published, would be very great. 

IV. The Chronicles are an abridgment of all the sacred history, but 
more especially from the origin of the Jewish nation to their return from 
the first captivity. The first Book traces the rise and propogation of the 
people of Israel from Adam, and afterwards gives a circumstantial account 
of the reign and transactions of David. In the second Book the narra- 
tive is continued, and relates the progress and dissolution of the kingdom 
of Judah, to the very year of the retm-n of the Jews from the Babylonish 
captivity : as very little notice is taken of the kings of Israel, it is not im- 
probable that this book was chiefly extracted from the records of the king- 
dom of Judah. The period of time embraced in the books of Chronicles 
is about 3468 years; and they may be commodiously divided into four 
parts; viz. — 1. The genealogies of those persons through whom the Mes- 
siah was to descend, from Adam to the captivity, and to the time of Ezra ; 
— 2. The histories of Saul and David ; — 3. The history of the united 
kingdoms of Israel and Judah imder Solomon ; and, 4. The history of the 



18 HORNE ON THE BOOKS OF CHRONICLES, 

kingdom of Jiidah after tlie secession of the ten tribes from Rehoboam, to 
its utter subvei*sion by Nebucbadnezzar. 

Y. Independently of tbe important moral and religious instruction to 
be derived from the two books of Chronicles, as illustrating the divine dis- 
pensation towards a highly favored but ungrateful people, the second book 
is extremely valuable in a critical point of view; not only as it contains 
some historical particulars which are not mentioned in any other part of • 
the Old Testament, but also as it affords us many genuine readings, which , 
by the inaccm'acy of transcribers, are now lost in the older books of the 
Bible. The discrepancies between the books of Kings and Chronicles, 
though very numerous, are not of any gTeat moment, and admit of an 
easy solution, being partly caused by various lections, and paiily arising 
fi'om the nature of the books ; which being supplementary to those of Sam- 
uel and Kings, omit what is there related more at large, and supply what 
is there wanting. It should further be recollected, that, after the captivi- 
ty, the Hebrew langaiage was slightly varied from what it had formerly 
been; that different places had received new names, or undergone sundiy 
vicissitudes: that certain things were now better known to the retm-ned 
Jews under other appellations, than under those by which they had form- 
erly been distinguished; and that, from the materials to which the author 
had access (and which frequently were different from those consulted by 
the writers of the royal histories), he has selected those passages which 
appeared to him best adapted to his purpose, and most suitable to the time 
in which he wrote. It must also be considered, that he often elucidates 
obscure and ambiguous words in former books by a different mode of 
spelhng them, or by a different order of the words employed, even when 
he does not use a distinct phraseology of narration, which he sometimes 
adopts. 

As the books of Samuel, Kings, and Chronicles relate the same histo- 
ries, they should each be constantly read and collected together; not only 
for the purpose of obtaining a more comprehensive view of Jewish history, 
but also in order to illustrate or amend from one book what is obscure in 
either of the others. 



ABBOTT ON KINGS AND CHRONICLES. ■ 19 



ABBOTT ON KINGS AND CHRONICLES, 



In my quotations I sliall drop superfluous words and give those only 
which bear upon the point; because two many subjects in the quotation 
obscure the idea I wish to fix in the mind of the reader : thus, instead of 
quoting " in the third year of Asa king of Judah began Baasha the son 
of Ahijah to reign over all Israel in Tirzah twenty and four years," 
I shall say "Baasha reigned over Israel twenty-four years." 1 Kings xv. 33. 

False history of time. Now notice the history : — First, Baasha be- 
gan to reigQ in the "third year of Asa:" Second, "he reigned twenty -four 
years." This carries him to the twenty-seventh year of Asa: Third, 
*'There was war between Asa and Baasha all there days." 1 Kings xv. 
16. And the same assertion is again made in the same chapter, verse 32, 
that, " there was war between them sll their days." But Chronicles in 
praising Asa for his zeal, says, that, "In the 1 5th year of the leign of Asa," 
(2 Chron. xv. 10) they took an oath to serve the Lord, and that he 
"gave them rest round about ; and there was no more war until the five 
and thirtieth year of the reign of Asa." 2 Chron. xv. 15, 19. 

1st. Error. Kings says there was continual war between them.from the 
fifteenth year to the twenty seventh year of Asa's reign ; but Chronicles 
eays that they had continual peace all that time. 

2nd. Error. The above account has said that Asa had a twenty years 
peace, viz : From the fif teeiti^h to the thirty-fifth year of his reign. But 
another passage, in giving the history of his peace, says, " In his (Asa's) 
days the land was quiet ten years." 2 Chron. xiv. 1. 

3d. Error. We have seen that Baasha commenced in the third year of 
Asa and reigned twenty-four years, which carried him into the twenty- 
seventh year of Asa ; but another passage says "In the twenty-sixth year of 
Asa, king of Judah, began Elah, the son of Baasha to reign over Israel," 
1 Kings xvi. 8. 

4th. Error. According to the word of the Lord in King?, as we l)a\e 
seen above, Baasha was buried in the twenty-sixth } car of tlic reign of 
Asa; and according to the otlier passage from the mouth of the pamo v>it- 
ness, in the twenty^seventh year; but according to Cln'onicjes lie was up 
again, and fighting nine years afterwards. "In the six and thirtieth year 
of the reign of A;^u Haasha king of iM-aol lajno up against Judah. ' 2 
Chron xvi. 1. 



20 AEJ30TT. ON KINGS AND CHRONICLE S. 

5tli. Error. "In the twenty-sixtli j'ear of Asa, began Elah to reign, two* 
years." 1 Kings xvi. 8. But " Zimri killed him in the twenty and sev- 
enth year of Asa and reigned in his stead." 1 Kings xvi. 10. According 
to this record 26 and 2 make 27. 

]^ow I will prove to you by the same authority, that seven days are 
equal to four years. 

6th. Error. " When Zimri had reigned seven days" " All Israel made 
Omri king;" and "In the thirty-first year of Asa began Omri to reign 
over Israel." 1 Kings xvi. 15, 16 — 23. According to these assertions, 
the seven days of Zimri's reign, added to the twenty-seventh year of Asa's 
reign carries it forward to the thirty-first year of the reign of Asa when 
Omri was made king. Wherefore by this chronological history, twenty- 
seven years and seven days make thirty-one years. 

7th. Error. Omri, who began in the thirty-first year of Asa, reigned 
"twelve years." 1 Kings xvi. 23. "And in the thirty-eighth year of Asa,. 
began Ahab the son of Omri to reign." 1 Kings xvi. 29. So we learn 
that 31 and 12 are 38. 

8th. Error. Nadab who commenced reigning in the second year of Asa 
King of Judah, "reigned over Israel two years;" 1 Kings xv. 25. Baa- 
sha twenty-four; 1 Kings xv. 3o,;ElaK two; 1 Kings xvi. 8. "and 
Omri twelve;" 1 Kings xvi. 23. which carries Omri's leign into th® 
forty-second year of Asa's reign. But we are next told, as has been shown 
above, that "In the thirty eighth year of Asa king of Judah began Ahab 

the son of Omri to reign over Israel." 

* 

9th. Error;" "Ahaziah the son of Ahab began to reign over Israel in 
Samaria the seventeenth year of Jehoshaphat King of Judah, and reigned 
two yeai-s." 1 Kings xxii. 51. And after his death, " Jehoram [another] 
son of Ahab began to reign over Israel in the eighteenth year of Jehosa- 
phat king of Judah." 2 Kings iii 1. 

So according to the ancient Jewish computation 17 and 2 are eighteen. 

10th. Error. "Jehoshaphat reigned over Judah twenty-five years" (2 
Chron. xx. 31.) and then "Jorem his son reigned in his stead." 2 Chron. xxi. 1 . 
We are also informed that " Ahaziah died according to the word of the 
Lord which Elijah had spoken ; and Jehorem reigned in his stead, in the 
second year of Jorem the son of Jehoshaphat." 2 Kings i. 17. But the 
historian forgets this statement, and afterward changing the time and put- 
ting it nine years earlier, says, as before quoted, "Jehorem the son of Ahab, 
[and successor of Ahaziah] began to reign over Israel in the eighteenth 



ABBOTT ON KINGS AND CHRONICLES. 21 

year of Jehoshapliat king, of Judah" The first passage gives Ahaziah a 
reign of ten years, allowing, him to continue till the second year of Jorem ; 
but the second cuts him short nine years, and buries him in the eighteenth 
year of Jehoshaphat; but neither of them agree with the passage in which 
it is said that he reigned " two years." 

11th. Error. Again: the Historian speaks of Jehoram in connection 
with Jehoshaphat, but unfortunately the last statement clashes with both the 
others. Here it is: "In the fifth year of Jehorem the son of Ahab king of 
Israel, Jehoshaphat, being then king of Judah, Joram the son of Jehosha- 
phat king of Judah began to reign." 2 Kings viii. 1 6. 

As Jehoshaphat reigned twenty-five years and ended in the fifth year of 
Jehorem the son of Ahab, it shows that Jehorem the son of Ahab com- 
menced reigning in the twentieth year of Jehoshaphat; not the eighteenth, 
as stated in the second record ; nor in the second year of Joram the son of 
Jehoshaphat, according to the first account he gave of it. Her^e are three 
different statements, each received as truthyjQt clashing with each other. 

12th. Error. As Joram king of Juhah, who "reigned eight years," 
^2 Kings viii. 17,) commenced "In the fifth year of Jehoram the son of 
Ahab" (16th. verse) he continued till the thirteenth year of Jehoram king 
of Israel; yet according to the 25th. verse of the same chapter, "In the 
twelfth year of Jehoram the son of Ahab, Ahaziah the son of Joram 
began to reign." Thus he is stated to have reigned one year before the 
termination of his father's reign. 

13th. Error. Notwithstanding the histoiy says, as above shown, that 
** In the twelfth year of Jehoram, the son of Ahab, did Ahaziah begin to 
reign;" yet in another place, it says, that "In the eleventh year of Jehorem 
the son of Ahab, began Ahaziah to reign over Judah." 2 Kings ix. 29^ 
In the twelfth error, it was shown that Jorem reigned till the thirteenth, 
year of Jehoram; and also that according to the other passage, his son^ 
commenced his reign in the twelfth year of Jehoram ; but here in the third 
record we are told he commenced reigning in the eleventh year of Jehoram 
king of Israel. 

14th. Error. Jehoram king of Israel " reigned twelve years," (2 Kings 
iii. 1.) and seven of those years were from the eighteenth to the twenty- 
fifth yearof Jehoshaphat ; and Jehoram the son of Jehoshaphat reigned eighfi 
years, as has been shown ; and then, after Ahaziah had "reigned one yeai-," 
(2 Kings viii. 26.) both he and Jehoram king of Israel were slain by Jehu. 
Now I will compute the number of years that passed with the kings of 



•22 ABBOTT ON" KINGS AND CHRONICLES. 

Jiidali wliile Jehoram was reigning twelve yeare in Samaria. As Jelioslia- 
pliat reigned twenty-five years, and Jelioiam commenced liis reign in the 
eighteenth of those years, he reigned seven yeare before Joram the son of 
Jehoshaphat commenced reigning ; and as Joram reigned eight years, and 
Ahaziah, one, these added to Jehoshaphat's seven, make sixteen years that 
passed with the kings of Judah, while Jehoram reigned only twelve years 
over Israel. According to this statement twelve years in Samaria were 
equal to sixteen in Jerusalem. 

15th. Error. I^ow to show that sometimes Jemsalem has the advantage 
in the reckoning of time, we will tuKi back to Jeroboam. "In the eighteenth 
year of king Jeroboam, reigned Abijam over Judah; thi-ee years reigned he 
in Jerusalem." " And in the twentieth year of Jeroboam, king of Israel, 
reigned Asa, [son of Abijam,] over Judah." 1 King-s xv. 1, 2, 9. 

According to the above authority eighteen and three are twenty. 

16th. Error. "Nadab, the son of Jeroboam began to reign over Israel 
in the second year of Asa king of Judah, and reigned two years." 1 Kings 
XV. 25. And then Baasha his successor "reigned twenty-fom* y:ears;" 1 
Kings XV, 33; and Elah, the successor of Baasha, "reigned two years." 1 
Kings xn. 8. And after Zimri's seven days reign, Omri reigned twelve 
jeare. 1 Kings xvi. 23. "And in the thirty-eighth year of Asa king of 
Judah began Ahab the son of Omri to reign o^'er Israel." 1 Kings xvi. 
29. Now between the second year of Asa, when N^adab commenced 
reigning, aud bis 38th. year, when Ahab commenced reigning, the kings of 
Samaria are allowed forty years, while Asa in Jerusalem, has only thirty-six. 

I7th. Error. Now while I am back with Nadab, I will point to another 
record, which I have left till the present time. It has been shown above 
that Nadab " Began to reign in the second year of Asa ; and reigned two 
years." But afterwards the history says, " In the third year of Asa began 
Baasha to reign," 1 King-s xv. 33. and therefore it took the two years reign 
of Nadab in Samaria to reach from the second to the third year of Asa 
in Jerusalem. 

18th. Error. Now I will turn to the other history and see what that says 
about Jehoram and Ahaziah. "Thirty and two years old was he [Jehoram] 
when he began to reign, and he reigned eight yeare." 2 Chi'on. xxi. 20. 
■ " And the inhabitants of Jerusalem made Ahaziah his youngest son king 
in his stead. Forty and two years old was Ahaziah when he began to 
reign." 2 Chi'on. xxii. 1, 2. As Jehoram reigned eight years, and was 
crowned at thirty two, he died at the ag-e of forty ; yet, Ahaziah his young- 



ABBOTT ON KINGS AND CHRONICLES. 23 

est son, who was then made king, was forty-two. Strange record ! the 
son two yeai-s older than his father ! yet for the space of two thousand 
years these conflicting accounts have passed as good sound divinity. A 
passage from Kings, clashing with the foregoing record from Chronicles, 
says, " Tivo and twenty years old was Ahaziah when he began to reign." 
2 Kings viii. 2, 6. I shall not number this among the errors, although 
it is unreasonable to believe that Jehoram, who lived to the age of forty, 
and had wives and sons, 2 Chron. xxi. 17 was eighteen years old only 
when Ahaziah his youngest son was born. Neither will it do to help the 
historians out of their dilemma by supposing that years elapsed after Jeho- 
ram died before Ahaziah was crowned king, for I have before shown that 
the record has given Ahaziah and his father, Jehoram, and Jehoshaphat, six- 
teen years reign within the twelve years reign of Jehoram king of Israel ; 
and the more years you add between then* reigns, the greater you make the 
difficulty. 

19th. Error. "The time that Jehu reigned over Israel was twenty-eight 
years;" 2 Kings x. 36, and "in the seventh year of Jehu, Jehoash began 
to reign." 2 Kings xii. 1. That would leave Jehu on the throne in Sa- 
maria twenty-one years after Jehoash commenced reigning in Jerusalem ; 
yet we are told by the writer that "In the three and twentieth year of 
Jehoash, Jehohaz, the son of Jehu, began to reign over Israel." 2 Kings 
xiii. 1. Here is a discrepency of two years. 

20th. Error. Jehohaz "reigned seventeen years," 2 Kjngs xiii. 1, and 
seventeen added to the three and twentieth year of Jehoash, when the 
same verse says he commenced reigning, carries his reign to the fortieth 
year of Jehoash ; yet the historian says " In the thirty and seventh year of 
Jehoash, king of Judah, began Jehoash, the son of Jehohaz, to reign over 
Israel." 2 Kings xiii. 10. This is an error of three years. 

21st. Error. As Jehoash "reigned forty years in Jerusalem," 2. Kings 
xii. 1, and Jehoash, of Samaria, commenced reigning in the thirty-seventh 
year of Jehoash, king of Judah, the fortieth year of Jehoash in Jerusalem 
must have been the third year of Jehoash king of Israel ; but the book 
says, "In the second year of Jehoash, king of Israel, reigned Amaziah, the 
son of Jehoash, king of Judah." 2 Kings xiv. 1. The difference is one 
year. 

2 2d. Error. As Amaziah reigned "fifteen years" after the death of Je- 
hoash, 2 Kings xiv. l7, his reign terminated as early as the beginning of 
the sixteenth year of Jeroboam, the son and successor of Jehoash ; yet the 



24 ABBOTT ON K1N03 AND CHRONICLES. 

histoiy says " in the twenty and seventh year of Jeroboam, king of Israel, 
began Azariah, the son of Amaziah, king of Judah, to reign." 2 Kings xv. 
1. Here is a difference of eleven years. If your faith in the inspiration 
of the history trys to relieve the difficulty by conjecturing that those years 
passed after the death of Amaziah, and before his son took the throne, 
then reflect upon these two questions; 

First, — Did Judah do without a government eleven years ? 

Second, — Would the historian leave that lapse of time a blank ? 

Neither Kings nor Chronicles mentions such an anarchy, but both im- 
ply that the crown descended from father to son, as^usual. 

23d. Error. As Azariah commenced reigning "In the twenty-seventh 
year of Jeroboam king of Iseael," 2 Kings xv. 1, Jeroboam who reigned 
forty-one yeai's," 2 Kings xiv. 23, died in the fourteenth year of Azariah; 
yet we are here taught that "in the thirty-eighth year of Azariah, king of 
Judah, did Zachariah, the son of Jeroboam, reign over Israel." 2 Kings 
XV. 8. This is an error of twenty-four years. 

False history of facts. I think I have followed the imperfections 
on time far enough, and now I will invite your attention to graver points, 
in which misrepresentations of historic facts deserve our consideration. 

24th. Error. When the writer of Chi'onicles is shovnng that Asa was 
a good man, and therefore was prosperous, he says "Asa did that which 
was good and right in the eyes of the Lord his God, for he took away the 
altare of the strange Gods, and the liigh places f and then he adds " Also 
he took away out of all the cities of Judah, the high places j'""^ 2 Ckron. xiv. 
2, 3, 5 ; but the writer of Kings in recording what Asa did, says "TAe high 
places were not removed^ 1 Kings xv. 14. And in speaking of the 
works of Josiah, who lived [generations later than Asa, he mentions the 
high places which Solomon made and Josiah defiled, again, showing that 
Asa had not removed them. 2 Kings xxiii. 1 3. This thing has been 
twice asserted by the writer of Chronicles and twice denied by the author 
of Kings. Ai'e both records divine ? 

25th. EiTor. The history of Kings wind§ up a fine story about the 
good effect that Ehsha's kindness to his enemies had upon the anny of 
Benhadad with the following statement : — "So the bands of Syria came no 
more into the land of Israel ;" but beginning another good stoiy in the 
next verse, in which Benhadad is again needed, it says, " And it came to 
pass after this that Benhadad, king of Syi'ia, gathered aU his host,'and went 
up and besieged Samaria^ 2 Kings vi. 23, 24. Now as Samaria was 



ABBOTT ON KINGS AND CHRONICLES. 25 

the centre and capital of the Kingdom of Israel, the difference will at 
once be seen. 

26th. Error. Now I will show you that Chronicles pledges its veracity, 
that Elijah sent a letter down from Heaven, to Jehoram king of Judah. 
The following is its language: — "There came a writing to him [Jehoram] 
from Elijah the prophet, saying, thus saith the Lord God of David thy 
father, because thou hast not walked in the ways of Jehoshaphat thy father, 
nor in the ways of Asa king of Judah, but hast walked in the way of the 
kings of Israel, and hast made Judah and the inhabitants of Jerusalem to 
go a whoring like to the whordoms of the house of Ahab, and also hast 
slain thy brethren of thy father's house which were better than thyself; 
behold with a great plague will the Lord smite thy people," &c. &c. 2 
Chron. xxi. 12 — 14. Now I ^vill prove by the book of Kings that "Elijah 
went up in a whirlwind into Heaven," in the days of Jehoshaphat the father 
of Jehoram : three thino;s show this fact : — 

First. The history of Jehoshaphat begins before the history of Elijah, 
and is occasionally interspersed with the history of the prophet, showing 
that they were contemporary ; and when the writer has traced Elijah up 
to Heaven, he continues the history of Jehoshaphat, showing that the latter 
part of his reign was subsequent to the ascension of the prophet. 

Second, At a later period, when Jehoshaphat inquired for a prophet 
of the Lord, one said, " Here is Elisha which poured water on the hands 
of Elijah;" implying that Elijah was no more; but that his disciple was 
present with them. 

Third. Elisha wrought no miracles until after the exit of his master. 
He was "annointed to be prophet in the room" of Elijah; not while Ehjah 
occupied the office himself, but to be his successor. And when he saw 
the old prophet go up with a whirlwind in " a chariot of fire," and caught 
up the fallen mantle, he received a double portion of Ehjah's spirit ; and 
thencefoward he was the prophet of Israel. His miracle of filling ditches 
with water to save the three armies, of Judah, Israel, and Edom, from per- 
ishing with thirst, was wi'ought in the presence of Jehoshaphat. 2 Kings 
iii, 14. Years passed on, and after the death of Jehoshaphat, and the cor- 
onation of his son Joram; Elijah sent the above named letter to Joram; 
denouncing him for his wicked reign ; but by what conveyance it was 
brought down from Heaven this deponent sayeth not. 

27th. Error. One of these histories brings Ahaziah king of Judah, out 

in company with Jehoram king of Israel, to meet Jehu ; and while the latter 
4 



26 ABBOTT ON KINGS AND CHRONICLES. 

is slain, the former flees — is hotly pursued, receives a death blow while 
loing up to Our ^ flees to Megiddo, and there dies; and is thence carried 
Jerusalem hy his servants and ''''buried with his fathers in the city of 
David f^ 2 Kings Lx. 21, 27, 28. while the other, after bringing the 
iwo kings out in company to meet Jehu, kills Jehoram, narrates a corres- 
pondence between Jehu and the city of Samaria, and after they send him 
the heads of seventy of the sons of Ahab, Jehu goes to Samaria ; and 
there the wiiter says they ^'■sought Ahaziah, and they caught him; for he 
was hid in Samaria^ and brought him to Jehu,, and when they had slain 
him they buried himV 2 Chron. xxii. 7 — 9. Both accounts cannot be 
true ; but both may be false. 

28th. Error. Jehoash,^king of Judah, is extolled as a good man by the 
author of Kings, but condemned as a bad one by the writer of Chronicles. 
" And Jehoash did that which was right in the sight of the Lord all his 
days, wherein Jehoiada the priest instructed him." *' And Hazael set his 
face to go up to Jerusalem, and Jehoash king of Judah took all the hallow- 
ed things that Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of 
Judah, had dedicated, and his own hallowed thmgs, and all the gold that 
was found in the treasures of the house of the Lord, and in the king's 
house, and sent it to Hazael, king of Syria, and he went away from Jerusa- 
lem." 2. Kings xii. 2, 17, 18. But the writer of the book of Chronicles, 
after relating some evil deeds of Jehoash, proceeds to show how God punish- 
ed him for his wickedness. " And it came to pass at the end of the year, 
that the host of Syria came up against him ; and they came to Judah and 
Jerusalem, and destroyed all the princes of the people, from among the 
people, and sent all the spoil of them unto the king of Damascus. For 
the army of the Syrians came with a small company of men, and the 
Lord delivered a very great host into their hand; because they had forsa- 
ken the Lord God of their fathers. So they executed judgment against 
Jehoash." 2 Chron. xxiv. 23, 24. The difference occurring in these two 
statements needs no comment. 

29th. Error. There is another on which they also clash in their 
brief histories of Jehoash: — 

In their accounts of his reparing the temple, one says, " howbeit there 
were not made for the house of the Lord, any vessels of gold, or vessels of 
silver, of the money that was brought into the house of the Lord." 2 
Kings xii. 1 3. But the other, in speaking of the same money, says, "And 
when they had finished it, [the house,] they brought the rest of the money 



ABBOTT ON KINQ3 AND CHRONICLES. 27 

before the king, and Jelioiada, whereof were made vessels for the house of 
the Lord of gold and silver^ 2 Chron. xxiv. 14. When two witnesses 
disagree, one of them must be mistaken. Now allow the same thing here, 
and it reduces these books to the level of common history. 

SOtli. Error. When Amaziah was going to fight the Edomites, he hired 
a hundred thousand men of Israel to go with his army ; but afterwards, by 
the advice of " A man of God," he dismissed them from his service. How- 
ever, this treatment gave them great offence, therefore, in his absence they 
" fell upon the cities of Judah, from Samaria even unto Bethhoran, and 
smote three thousand of them, and took much spoil." 2. Chron. xxv. 13. 
It is doubtful whether there are three thousand cities in the whole wide 
world. Three thousand cities in Judah ! Who has credulity enough to 
believe that there were three thousand cities in that little Jewish patch of 
hills, dales, and mountains ? 

But I am weary with digging out, and holding up contradictions from 
Works which Christendom, of every orthodox creed, hold to be divine. 

In the thirteen chapters of Kings, which I have collated, I have found 
twenty of the foregoing errors, where the author contradicts himself. 
Therefore, as *'a house divided against itself cannot stand," these books 
must fall. Now I will propose two questions for the reader's reflection. 

First, If there be twenty falsehoods in thirteen chapters, how many 
are there in the forty-seven chapters contained in the two books ? 

Second. As the two books of Samuel, which contain fifty-five chapters, 

appear to have been written by the same man, how many falsehoods ai-e 

there in the 102 chapters which are contained in the four books? Who 

can reflect upon these things, and then say that this anonymous history 

was written by Divine inspiration ? 

In the five chapters of Chronicles, which I have collated, there are eight 
places where the author clashes with the thirteen chapters of Kings ; these 
I leave for those who have confidence in the histories, to judge which of 
the wi-iters are most at fault. This writer has not crossed his own track ; 
but he has told two stories which none but a false tongue could relate. 
1st., That the son was two years older than his father. 2d., That there 
were 8000 cities in Judah. 

Now I will show that the anonymous books of Chronicles were written 
in the Christian Era. After the author has traced the line of descent from 
David, down through the Jewish kings, to Zerubbabel, who was one of the 
chief men that returned fVoin the Babylonish captivity, the jcained say, 



28 HOfi^'E ox THE BOOK OF JOoHIA. 

he follows the line down to the twelfth generation below him - i ChroiL 
iii. 19 — 24. And Matthew, who follows the same arenealogr from David 
to ZeruhbabeL below him diverges from the anthor of Chronicles, and also 
follows down to the twelfth generation, where he finds Jesos. As Chron- 
icles follows down to the twelfth son, below Zembbabel, and ^latthew does 
the same thing, Mat. i 13 — 16, these two cousins must have lived at abont 
the same period. Christ lived in the CB ri^'an Era therefore it is proba- 
ble that the other also lived in the Christian Era; and that the destruction 
of Jerusalem, by the Romans, broke the chain of descent so that the au- 
thor of Chronicles could trace the links down no farther. TVh^er the 
nameless historian was a zealous Christian, or an unbelieving Jew, is un- 
known. 



HORyE OX THE BOOK OF JOSHUA. 



L AidhoTj qenvineness and credibility of this hooA\ — TL Ar^iment. — 

IIL Scope and design. — IV. Synop^i.^ of its contents. — T. Observa- 
tions on the hook of Ja^h.er mentioned in Joshua x. 13. 

L The book of Joshua, which in all the copies of the Old Testament 
inmaediately follows the Pentateuch, is thus denominated because it contains 
a narration of the achievements of Joshua, the son of Xtm, who had been 
the minister of Moses, and succeeded him in the command of the children 
of Israel ; but by whom this book was written k a question concemincr 
which learned men are by no meaas agreed. 

1. From the absence of Chaldee word^ and others of a later date^ some 
are of opinion, not only that the book is of very great antiquity, but also 
that it was composed by Joshua hims^ Of this opinion were several of 
the fathers, and the talmudieal writers, and among the modems, Gerhard, 
Biodati, Huet, Alber, Bishops Patrick. Tcmline^ and Gray, and Dr. A. 
Clarke, who groimd their hypothesis p: upon the following argu- 

ments r 

(1.) Joshua is said (ch. xsiv. 26.) to have written the traductions there 
recorded " in the hook of theJav) of God^ so \hsA. the book which bears 
his name forms a continuation of the book of Deuteronomv, the last two 
chapters of which they think were written by Joshua. But, if we examine 



* Home affirms ihe same thing. See page 16th, in the se&tt°^-y^«iacra^h. 



HORNE ON THE BOOK OF JOSHUA. 29 

the context of the passage just cited, we shall find that it refers, not to the 
entire hook, hut solely to the renewal of the covenant with Jehovah by the 
Israelites. 

(2.) In the passage (ch. xxiv. 29. etseq.) where the death and burial of 
Joshua are related, the style differs from the rest of the book, in the same 
manner as the style of Deut. xxxiii. and xxxiv. varies, in which the decease 
and burial of Moses are recorded ; and Joshua is here called, as Moses is in 
Deuteronomy, the servant of God, which plainly proves that this passage 
was added by a later hand. 

(3.) The author imtimates (ch. v. 1.) that he was one of those who passed 
into Canaan, 

(4.) The whole book breathes the spirit of the law of Moses, which is a 
strong argument in favor of its having been written by Joshua, the partic- 
ular servant of Moses. 

The last three of these arguments are by no means destitute of weight, 
but they are opposed by ethers which show that the book, as we now have 
it, is not coeval with the transactions it records. Thus we read in Josh. 
XV. 63. that the children of Judah could not drive out the Jebusites, the 
inhabitants of Jerusalem, " hut the Jebusites dwell with the children of Judah 
at Jerusalem to this dayT Now this joint occupation of Jerusalem by these 
two classes of inhabitants did not take place till after Joshua's death, when 
the children of Judah took that city, (Judg. i. 8^) though the Jebusites 
continued to keep possession of the strong hold of Zion, whence they were 
not finally expelled until the reign of David. (2 Sam. v. 6 — 8.) The 
statement in Josh. iv. 9. (that the stones set up as a memorial of the passage 
of the Israelites over Jordan are standing to this day) was evidently added 
by some later writer. The same remark will apply to Josh. xv. 1 3 — 1 9. com- 
pared with Judges i. 10 — 15. Josh. xvi. 10. with Judg. i. 29. and to Josh. 
xix. 47. collated with Judges xvii. 29. Since, then, it appears from inter- 
nal evidence that the book was not written by Joshua himself, the question 
recurs again, by whom was the book composed or compiled ? Dr. Light- 
foot ascribes it to Phinehas; Calvin thinks their conjecture most probable, 
who refer the writing of this book, or at least the compilation of the histo- 
ry, to the high-priest Eleazar (whose death is recorded in the very last verse 
of the book) ; because it was the high-priest's duty not only to teach the 
people orally, but also by writing, to instruct posterity in the ways of God. 
Henry, as we have already seen, ascribes it to Jeremiah ; and Moldcnhawer 
and Van Til, to Samuel. But, by whatever prophet or inspired writer this 



30 HORNE ON THE BOOK OF JOSHUA. 

book was composed, it is evident from compai'ing Josh. xv. 63. with 2 Sam. 
V. 6 — 8, that it was written before the seventh year of Band's reign, and, 
consequently, could not have been written by Ezra. 

Further, if the book of Judges were not written later than the beginning 
of Saul's reign, as some eminent critics are disposed to think, or later than 
the seventh year of David's reign, which is the opinion of others, the book 
of Joshua must necessarily have been written before one or other of those 
dates, because the author of the book of Judges not only repeats some 
things verbatim from Joshua, and slightly touches upon others which de- 
rive illustration from it, and also, in two several instances (Judg. i. 1. and ii. 
6 — 8,) commences his nari-ative from the death of Joshua, which was re- 
lated in the close of the preceding book. If the book of Joshua had not 
been previously extant, the author of Judges would have began his history 
from the occupation and dinsion of the land of Canaan, which was suita- 
ble to his desio-ns in writing; that book. 

2. Whoever was the author of the book of Joshua, it is manifest from 
the following considerations, that it was compiled from ancient, authentic, 
and contemporary documents: — 

(1.) The example of Moses, who committed to writing the transactions 
of his own time, leads us to expect that some continuation would nesessa- 
rily be made, not only to narrate the signal fulfilment of these promises, 
which had been given to the patriarchs, but also to preserve an account of 
the division of the land of Canaan among the particular tribes, as a record 
for future ages ; and thus prevent disputes and civil wars, which in process 
of time might arise between powerful and rival tribes. 

(2.) This remark is corroborated by express testimony : for in Josh, xviii. 
we not only read that the great captain of the Israelites caused a sur\^ey of 
the land to be made and described in a book, but in xxiv. 25. the author 
relates that Joshua committed to writing an account of the renewal of the 
covenant with God; whence it is justly inferred that the other transac- 
tions of this period were preserved in some authentic and contemporaneous 
document or commentary. 

(3.) Without some such document the author of this book could not 
have specified the Hmits of each tribe with so much minuteness, nor have 
related with accuracy the discourses of Caleb (Josh. xiv. .6 — 12) ; neither 
could he have correctly related the discourses of Phinehas and the dele- 
gates who accompanied him, to the tribes beyond Jordan (Josh. xxii. 16 — 
20,) nor the discourses of the tribes themselves (xxii. 21 — 30), nor of 



IIORNE ON THE BOOK OF JOSHUA. 31 

Joshua (xxiii. and xxiv.); nor could he have so arranged the whole, as to 
be in perfect harmony with the law of Moses. 

(4.) Without a contemporaueous and authentic document, the author 
would not have expressed himself, as in ch. v. 1., as if he had been present 
in the transactions which he has related, nor would he have written, as he 
has done in vi. 25., that "she dwelleth in Israel unto this day;" and this 
document he has expressly cited in x. 13, by the title of the ^^ Book of 
Jasherr or of the Upiight. To these proofs may be added the two fol- 
lowing, viz: 

(5.) " The absence of any traces of disputes or civil wars among the 
tribes, concerning their respective boundaries. 

" Some document of acknowledged authority, accurately settling the 
bounds of the several tribes, must have existed from the very partition, by 
reference to which disputes of this kind might be settled, or the peaceful 
state of the growing tribes would have been entirely without any example 
in the history of mankind. 

(6.) " Without the existence of contemporaneous and authoritative re- 
cords, the allotment of thirteen cities to the priests (ch. xxi 13 — 19.) would 
have been nugatory. Aaron's family could not have been, at the time of 
the allotment, sufficiently numerous to occupy those cities. But it is alto- 
gether unlikely that these, with the adjoining lands, were left entirely un- 
occupied in expectation of their future owners. To afford security, there- 
fore, to the sacerdotal family for their legitimate rights, when they should 
be in a condition to claim them, some document contemporaneous with the 
appropriation must have existed. Without guch a document, innumerable 
disputes must have arisen, whenever they attempted to claim their posses- 
sions." 

3. Equally clear is it that the author of this book has made his extracts 
from authentic documents with religious fidelity, and, consequently, it is 
worthy of credit : for, 

(1.) In the first place he has literally copied the speeches of Caleb, 
Phinehas, of the tribes beyond Jordan, and of Joshua, and in other passages 
has so closely followed his authority, as to write in v. 1. '^until toe were 
passed over,^^ and in vi. 25, that Rahab "dwelleth in Israel unto this day.'' 
Hence, also, the tribes are not mentioned in the geogi'aphical order in 
which their respective territories were situate, but according to the order 
pursued in the original document, — namely, according to the order in 
which they received their tracts of land by lot. Josh. xv. — xix. Lastly, 



82 HORNE ON THE BOOK OF JOSHUA. 

in conformity to his original document, the author has made no honorable 
mention of Joshua until after his death ; whence it is highly probable 
that the commentary, from which this book was compiled, was originally 
written by Joshua himself. 

(2.) This book was received as authentic by the Jews in that age when 
the original commentary was extant, and the author's fidelity could be sub- 
jected to the test of examination ; and, 

(3.) Several of the transactions related in the book of Joshua are re- 
corded by other sacred writers with little or no material variations ; thus we 
find the conquest and division of Canaan, mentioned by Asaph (Psal. 
Ixxviii. 53 — 65, compared with Psal. xliv. 2 — 4.); the slaughter of the 
Canaanites by David (Psal. Ixviii. 23 — 15.); the division of the waters of 
Jordan (Psal. cxiv. 1 — 5. Hab. iii. 8.) ; the terrible tempest of hailstones 
after the slaughter of the southern Canaanites (Hab. iii. 11 — 13. com- 
pared with Josh. X. 9 — 11.); and the setting up of the tabernacle at Shi- 
loh (Josh, xviii. 1.) in the books of Judges (xviii. 31.) and Samuel. (1. Sam 
i. 3, 9. 24. and iii. 21.) 

(4.) Lastly, every thing related in the book of Joshua not only accurate- 
ly corresponds with the age in which that hero lived, but is further con- 
firmed by the traditions current among heathen nations, some of which 
have been preserved by ancient and profane historians of undoubted char- 
acter. Thus their ancient monuments extant, which prove that the Car- 
thaginians were a colony of Tyrions who escaped from Joshua; as also 
that the inhabitants of Leptis in Africa came originally from the Sidoni- 
ans, who abandoned their country on account of the calamities with which 
it was overwhelmed. The fable of the Phoenecian Hercules originated in 
the history of Joshua ; and the overthrow of Og, the king of Basha, and of 
the Anakims who were called giants, is considered as having given rise to 
the fable of the overthrow of the giants. The tempest of hailstones men- 
tioned in Josh. X. 11. was transformed by the poets into a tempest of stones, 
with which (they pretend) Jupiter overwhelmed the enemies of Hercules 
in Arim, which is exactly the country where Joshua fought with the chil- 
dren of Anak. 

The Samaritans are by some ^vi-iters supposed to have received the book 
of Joshua, but this opinion appears to have originated in mistake. They 
have indeed two books extant, bearing the name of Joshua, which differ 
very materially from our Hebrew copies. One of these is a chronicle of 
events from Adam to the year of th^ Hijra 898, coi*responding yvith a. d. 



HORNE ON THE BOOK OF JOSHUA. 33 

1492 ;and the other is a similar chronicle badly compiled, from the death 
of Moses to the death of Alexander Severus. It consists of forty-seyen 
chapters, filled with fabulous accounts, written in the Arabic language, but 
in Samaritan characters. 

II. The book of Joshua comprises the history of about seventeen years, 
or, according to some chronologers, of twenty-seven or thirty years : " it is 
one of the most important documents in the old covenant ; and it should 
never be separated from the Pentateuch, of which it is at once both the 
continuation and the completion." The Pentateuch contains a history of 
the acts of the great Jewish legislator, and the laws upon which the Jew- 
ish Church was to be established ; and the book of Joshua relates the his. 
tory of Israel under the command and government of Joshua, the conquest 
of Canaan, and its subsequent division among the Israehtes; together with 
the provision made for the settlement and establishment of the Jewish 
church in that country. 

III. From this \dew of the argument of Joshua, we may easily perceive 
that the Scope and Design of the inspired writer of this book were to 
demonstrate the faithfulness of God, in the perfect accomplishment of all 
his promises to the patriarchs, Abraham (Gen. xiii. 15.), Isaac (xxvi. 4.)jl 
Jacob (xxxv. 12.), and Joseph (i. 24.), and also to Moses (Exod. iii. 8.), that 
the children of Israel should obtain possession of the land of Canaan. At 
the same time we behold the divine power and mercy signally displayed 
in cherishing, protecting, and defending his peoj^le, amid all the trials and 
diflSculties to which they were exposed; and as the land of Canaan is in 
the New Testament considered as a type of heaven, the conflicts and trials 
of the Israelites have been considered as figuratively representing the spirit- 
ual conflicts of believers in every age of the church. Although Joshua, 
whose piety, courage, and disinterested integrity are conspicuous through- 
out his whole history, is not expressly mentioned in the New Testament as 
a type of the Messiah, yet he is universally allowed to have been a very 
eminent one. He bore our Saviour's name; the Alexandrian version giving 

his name a Greek termination, uniformly calls him : — Jesus ; which 

appellation is also given to him in Acts vii. 45. and Heb. iv. 8. Joshua 
saved the people of God (as the Israelites are emphatically styled in the 
Scriptures) from the Canaanites : Jesus Christ saves his people from their 
sins. Matt. i. 21. 

A further design of this book is to show the portion which was allotted 
to each tribe. With this view, the author more than once reminds tho 



34 HGRKE ON THE BOOK OF JOSHUA. 

Israelites that not one thing had failed of all the good things which the 
Lord spake concerning them ; and that " all had come to pa^ unto them, 
and not one thing had failed thereof." (ch. xxiii. 14, with xxi 45.) Fin> 
ther, the historian does not notice any subsequent alteration of the division . 
for the conquest of the cities of Hebron and Debir, mentioned by Caleb 
in ch. XV. 13 — 19., took place under Joshua, and is introduced in Judg. i. 
10 — 15, 20, only as a retrospective notice of an event of a preceding age. 
^ What is said of the tribes of Judah, E phi-aim, and Manasseh (Josh. xv. 
63. xvi. 10. xvii, 12.) does not prove that the book is of recent origin; 
although, as the passages are not connected with the series of the nar]-a- 
tion, they may possibly be interpolations, Lastly, the places (xv, 9. xv'iii 
25.), in which Kiijath-jearim is ascribed to the tribe of Judah and Gibeon,, 
Beeroth and Kephira to that of Benjamin, although they were cities of the 
Gibeonites, have no relation to the transaction mentioned in 2 Sam. iv. 2. 
and xxi. 6., for Gibeon was afterwards given (Josh. xxi. 1 7.) to the priests ? 
whence it is evident that these cities were left in possession of the Gibeon- 
ites, who were servants of the sanctuary, and merely subjected to the juiis- 
diction of the tribes to which they are ascribed. 

IV. It is, however necessary to remark, that there is some accidental de- 
rangement of the chapter in this book, occasioned, probably, by the an- 
cient mode of rolling up manuscripts. If chronologically placed, they 
should be read thus : first chapter to the ninth vei-se ; then the second chap- 
ter; then from the tenth veree to the end of the firet chapter; after which 
should follow the third and consecutive chapters to the eleventh ; then the 
twenty-second chapter, and the twelfth tothe twenty-first chapter, inclusive; 
and, lastly, the twenty-third and twenty-fomth chapters. 

V. A considerable difference of opinion subsists among learned men con- 
cerning the book of Jasher^ mentioned in Josh. x. 13. In addition to the 
observations already offered, we may remark, that Bishop Lowth is of opin- 
ion, that it was a poetical book, no longer extant when the author of Joshua 
and Samuel lived and wrote. 



ABBOTT ON JOSHUA. 35 



ABBOTT ON JOSHUA. 



Tke book of Joshua is another annonymous work. Its origin is un- 
known. As the author concealed his name, and the. age in which he hved, 
no trace of him has ever been obtained that can throw light upon that 
dark subject. But such a book exists ; and, being held to be sacred, it 
helps to guide the faith of the churct. 

Religious sentiment eiToneously built upon such unknown authors, like 
the slow growth of a coral reef, has strengthened their errors by numerous 
centuries ; until the confiding christian shudders at the thought of investi- 
gating their origin. And now the accumulating power of traditional faith, 
like the crushing weight of an avalanch, has bound the free-born mind of 
man; forbidding the use, in spiritual things, of the choicest boon that 
heaven ever gave him — reason and common sense. 

The Messiah complained of tradition more than of all other obstacles in 
the way of his di\ane mission. Its pious mandates crucified the teacher of 
tmth, murdered his apostles, and has burned thousands of martyrs at the 
stake. If the unreasonable errors of religion could be removed from the 
church, then would "pure and undefiled religion" be seen in its own native 
loveliness. And it would exert its benign influence, not in mere professions, 
but in the hearts and kindest feehngs of men. 

But some may say that I have falsely accused the orthodox faith — that 
it does not deny man the free use of reason and common sense. We will 
see. 

If the wise and righteous governor of the universe is the same yester- 
day, to day, and forever; without variableness, or shadow of turning; as 
the Bible teaches, and all men must believe ; then the laws, that emanate 
from that celestial mind must be like their divine Author, wise, uniform, 
and eternal. 

They are too good to be revoked, and too wise to need mending. And, 
if "God is love" in which the Bible and common-sense agree, nothing that 
clashes with the heavenly spirit of love, is right in his sight. The Bible, 
and common-sense agree that the rule, "Thou shalt love thy neighboi- as 
thyself," is the pure and lovely law of Heaven. When this is felt in the 
breast, the injunction, "Whatsoever ye would that men should do unto you, 
do ye 6ven so to them," is followed, not as a law of duty, but as the delight 
of the heart. Whoever has this law of lovo, lias th<^ nature of God within 



^6 ABBOTT ON JOSHUA. 

liim; and will be kind, not from a cold sense of duty, but witli a waim de- 
lighted beart. Trutb, love, and kindness, -will flow from his heart, tongue, 
and whole bearing, without effort ; and as naturally, constantly, and freely 
as the gushing crystal fountain flows down the sloping mountain. Can 
such a man murder, rob, or harm his fellow man ? xS ever, never, never. 
And would the God of goodness order and help him to do deeds so hate- 
ful ? Sooner might the rocks lose their gravity, and fly away with the 
clouds, yea, sooner may you pluck down the diamond stars from their dis- 
tant homes of hght, blow out the blazing sim, and hurl the eternal throne 
into the bottomless pit, than you will see the universal fountain of love jus- 
tify one unkind act between man and man. The eternal, unchangeable, law 
of love forbids it. That law, originating in the natm-e of the Deity, is as 
unchangeable, as his throne is eternal. Never can time or dispensations 
vary it. It was the same before ''The morning stars sang together, and all 
the sons of God shouted for joy ;" and will remain the same, when the 
light of creation has dwindled away in its faihng socket. 

The wickedness of a man changes not the goodness of the law. The 
transgressor of any law from the eternal thi-one, is the principal sufferer; and 
the penalty is as certain, and uniform, as the law and its author are search- 
ing and operative. The lowei" a man has sunken himself in. vice, the greater 
is his loss of happiness, the severer his mental sufterings, and the more 
difficult his recovery, either in this world, or in the next ; and the more 
he needs inmiediate and kiud instruction. Did not Christ go after such 
to teach and save them ? Yet tradition requhes us to believe, at the sac- 
rifice of kindness and common sense, that the best of all beings command- 
ed Joshua to kill the people of Jerico, men, women, and children,^ because 
of their iniquity. And who wrote the history, upon the veracity of which 
we must believe, that when the ram's horns were blown, the God of Hea- 
ven threw down the waUs of Jenco, for Joshua to murder the people while 
they were weeping and begging for their hves ? Kot Joshua, for the Book 
contains the history of the death of that warrio]'. The whole book is 
written in the third pei-son, the same as any historian discoui-ses about the 
hero of his story. 

Xor was the writer an eye witness^ for in the midst of this book, a brief 
history is given of the Danites taking Leshem, and calling it Dan. Josh, 
xix. 4T. And a history of the same transaction is given more at large in 
the book of Judges, Judges xviii. 1 — 30. showing that it was not till several 
hundred years after the death of Joshua, that Laish [called Leshem in 



ABBOTT ON JOSHUA. 3? 

tfosliuaj was taken and called Dan. The history of Jephtlia is given in 

the eleventh chapter of Judges, in which he says that Israel had dwelt in 

Heshbon " three hundred years;" Judges xi. 26. and the history of the Dan- 

iles Taking Laish, and calling it Dan, is not given until the historian ai'rives 

at the eighteenth chapter of the book. And when he introduces it, he 

says, "for unto that day all their [the Danites] inheritance are not fallen 

unto them," implying that it had been a long time. The writer relates 

that "The children of Dan set up a giaven Image" in Dan, where they 

continued, with their priest, until' the day of the captivity of the land.'^ 

Judges xviii. 30. That captivity did not take place till eight hundred 

years after the death of Joshua; yet the writer of the Book of Joshua, 

speaks of their having dwelt in Dan, as a historian' speaks of past events;' 

they "possessed it and dwelt therein." If they had continued to dwell there 

at the time of his wiiting, would he not have used his familiar phrase, 

'\mto this day ?" He has used it a dozen times in the book of Joshua. He 

lived after their removal from Dan ; therefore, as the writer's day was long 

subsequent to the taking of Jerico, he must have gained his knowledge 

from history, inspiration, tradition, or imagination. But as he refers to no 

history, and lays no claim to inspiration; nor even gives his name; nor the 

age in which he lived ; the reasoning mind must infer that he wrote, either 

from tradition, or his own fruitful imagination, while spurred on by the 

excitemjent of getting up a good story. 

Again, tradition requires us to sacrifice reason and cOmnion -sense, in 
believing that when Joshua, in hot pursuit of his conquered foe, comman- 
ded the sun and moon to stand still, "until the people had avenged them- 
selves upon their enemies," Josh. x. 12 — 14. they obeyed him. To ac- 
complish this, the Being, who presides over more systems of worlds thail 
there were drops of rain in Noah's flood, must have exerted His Almighty 
power to stop the effect of his eternal laws, in' their incessant operation 
upon this revolving globe, and held it still, "about a whole day," at the word 
of Joshua, to give the people a longer opportunity to '''•avenge themselves^^ 
on their retreating enemy. The defendants had fought like men to save 
their homes, wives, and children ; but, being overpowered, were running at 
the top of their speed to save their lives, when the Lord discomfitted them 
before Israel, [so saith the book,] and slew them, with a great slaughter, at 
Gibeon ; and chased them along the way that goeth up to Beth-horon, 
and smote them to Azekah,- and unto Makedah. It came to pass, as they 
fled before Israel, and were in the going down to Beth-horon, the Lord 



38 ABBOTT ON JOSHUA. 

cast down great stones from heaven npon them, unto Azekah, and iliey 
died." 'Josh. X. 10, 11. 

JSTovv see what numberless miracles were wrought at the time the rota- 
tion of the eai'th was so suddenly stopped to gratify the revengful feel- 
ings of the victorious pursuers. 

The atmosphere, which weighs fourteen pounds to the square inch, and 
extends, perhaps, forty miles in height, and is moving around the center of 
the globe with the surface of the earth, at the rate of seventeen miles a 
minute, must have had a miracle wrought upon eveiy inch of it, to stop 
its rapid flight; or, over the face of the whole globe it would have rushed 
forward with far greater speed than the devil's tempest, with which he 
threw down the house upon Job's feasting children. 

And there must have been a powerful miracle wrought upon every part 
of the surface of every gushing fountain, rippling brook, running river, 
crystal lake, briny sea and wide-spread ocean, to hold them in their sunken 
beds ; or, when the earth was suddenly arrested in its revolution, their 
great speed of seventeen miles a minute, in three hours' time, would have 
spread them over every island and continent, with greater force than the 
thimdring Niagara rushes down its fearful cataract. 

And a miracle must have been wrought upon every tree in the wide- 
spread forest, over the broad face of the green earth, to hold it in its place, 
or then* own propelling force would have hurled them from their rooting, 
quicker than ever a ball was thi'own from a blazing rifle. 

And eveiy stone, and loose rock upon the face of this round ball, must 
have been held still by the same Almighty power, or they would have 
dashed ahead with ten times the speed that hail stones were ever liurled 
in a hurricane. 

And miracles must have been wrought upon all distant heavenly bodies, 
which are affected by the motion of the earth, to keep the well-balanced 
orbs from being thrown out of their orVits. 

And the same Almighty power must have been exerted upon Joshua 
and each of the angry pursues, and each of the fleeing remnant of the 
vanquished enemy, or they would all have flown ahead with twice the 
speed of a cannon shot ; and would have dashed their brains out together 
against the firet mountain that was able to keep its foot-hold. 

And then the same Almighty power had to be again exerted upon 
earth, water, air, stones, loose rocks, trees, vegetables, houses, barns, fence.^ 



ABBOTT ON JOSHUA. 30 

walls, pyramids, and every living creature, to start them off again, in the 
old swift motion, without being thrown into confusion. 

And for what noble purpose, worthy of the great Jehovah, were all 
these astonishing miracles wrought ? It was for the pious purpose that 
the victorious army might get revenge upon their vanquished enemy. 
See it again, and mark it well: " And the sun stood still, and the moon 
stayed, until the people had avenged themselves upon their enemies." Is 
not heaven truer to its course than the needle to the poles ? but w^hat a sad 
contrast the above forms with the Heavenly teaching of the pure minded 
Jesus. 

And what is the evidence upon which we must beheve so strange a 
story ? Why, the author of the book of Joshua refers to Jasher for his 
authority. Hear him: "Is not this written in the book of Jasher." 
And who was Jasher ? He was a poet, for Hebrew scholars say the quo- 
tation is poetical. He also sang of David, and lived so near to David's 
time that the author of the books of Samuel thought hira good authority 
for a quotation, in making up the history of David. Therefore he says, 
"Also he [David] bade them teach the children of Judah the use of the 
bow ; behold it is wiitten in the book of Jasher." 2 Sam. i. 1 8. Joshua's 
commanding the luminous orbs of heaven, was a fine flight in poetry, but 
when a subsequent writer dragged it into sober history, it was like a bone 
out of joint. ISTow it stands thus: David lived five hundred years after 
Joshua, and Jasher lived so late that he wrote of David, and the unknown 
author of the book of Joshua lived so long since the days of Jasher, that 
jhe relied upon Joshua's poetry as evidence to prove that the sun and moon 
gtood still at the command of Joshua. 



46 ho!rne o.v the T\v6B&bts Of samuel. 



HORKE ON THE TWO BOOKS OF SAMUEL. 



I. Title. — II. Authors. — III. — Argument, scope, and ancUysis of the first 
hook of Samuel. — IV. ArguiMnt, scope, and analysis of the second 
l^ooh of Samuel. — Y. A general observation on these two books. 

I. In tlie Jewish canon of Scripturej these two Looks form but one^ 
termed in Hebrew the Book of Samuel, probably because the greater pait 
of the firet book was 'vvritten by that prophet, whose history and transac- 
tion it relates. The books of Samuel appear to have derived their appella- 
tion from 1 Chron. xxix. 29.: where the transactions of David's reign are 
said to be written in the book (Heb. words) of Samuel theSier. In the 
Septuagint vei^sion they are called the fii'st and second books of Kings, oi' 
of the Kingdoms ; in the Vulgate they are designated as the jfirst ahd siic- 
ond books of Kings, and by Jerome, they are termed the books of King- 
doms; as being two of the four books in which the history of the kififgs 
of Israel and Judah is related. 

II. Jahn is of opinion, that the books of Saimuel and the two books of 
Kings were written by one and the same pereon, and published about the 
forty-fourth year of the Babylonish captivity 1 and he has endeavored to 
support his conjecture with much ingenuity, though unsuccessfully, by the 
uniformity of plan and style which he thinks are discernible in these books. 
The more prevalent, as well as more probable opinion, is that of the Tal- 
mudists, which was adopted by the most learned fathei's of the Christian 
church (who unquestionably had better means of ascertaining this point 
than we have) : viz. that the first twenty-four chaptei-s of the book of Samuel 
were written by the prophet whose name they bear ; and that the remainder 
of that book, together with the whole of the second book, was com- 
mitted to writing by the prophets Gad and Nathan, agreeably to 
the practice of the prophets w^ho wa-ote memohs of the transactions 
of their respective times. That all these three persons were writers 
is evident from 1 Chron. xxix. 29.; where it is said: Now the acts 
of David, first and last, behold they are ivritten in the book of Samuel 
the seer, and in the book of Nathan the prophet, and of Gad the seer: 
the memohs of these prophets are here referred to as distinct books : but 
it w^ould be natural for Ezra, by whom the canon of Jewish Scriptures 
was completed, to throw all their contents into the two books of Samuel. 



RORNE ON THE TWO BOOKS OF SAMUEL, 41 

It is certain that tlie first book of Samuel was written before the first book 
of Kings ; a circumstance related in the former book being referred to the 
latter. (1 Sam. ii. 31. with 1 Kings ii. 27.) 

The first acts of David, declared in 1 Chron. xxix. 29. to have been re- 
corded by Samuel, were such as happened before the death of Samuel ; 
and these end with the twenty-fourth chapter of the first book of Samuel. 
What parts of the remaining history of David were written by Nathan 
and what by Gad, is at present very difficult to distinguish with exactness.- 
]Mr. Reeves has conjectured, with great probability, that as it appears from 
1 Sam. xxii. 5. that Gad was then with David in the hold or place where 
he kept himself secret from Saul ; and since it is thought that Gad being 
bred under Samuel, was privy to his having annointed David king, and had 
thereforej resolved to accompany him during his troubles ; it has from these 
circumstances, been supposed that the history of what happened to David, 
from the death of Samuel to his being made king at Hebron, over all Is- 
rael, was penned by the prophet Gad. He seems the most proper person 
for that undertaking, having been an eye-witness to most of the transactions. 

The first mention of the prophet Nathan occurs in 2 Sam. vii. 2. a short 
time after David was settled at Jerusalem. Nathan is frequently mentioned 
in the subsequent part of David's reign ; and he was one of those who 
were appointed by David to assist at the annointing of Solomon. (1 Kings 
i; 32.) As this event took place not long before David's death, it is proba- 
ble Nathan might survive the royal Psalmest;and,ashe knew all the trans- 
actions of his reign from his settlement at Jerusalem to his death, it is most, 
likely that he wrote the history of the latter part of David's reign ; espei- 
cially as there is no mention of Gad, after the pestilence sent for David's 
numbering the people, which was about two years before his death, during 
which interval Gad might have died. Gad must have been advanced in 
years, and might leave the continuation of the national memoirs to Nathan. 
For these reasons, it is probably thought that Nathan wrote all the remain- 
ing chapters of the second book of Samuel, after the first five. 

III. The FIRST BOOK of Samuel contains the history of the Jewish 
church and polity, from the birth of Samuel, during the judicature of Eli, 
to the death of Saul, the first king of Israel; a period of nearly eighty 
years, viz. from the year of the world 2869 to 2949. Its Scope is, first, 
to continue the history of th6 Israelites under the two last Judges, Eli and 
Samuel, and their first monarch Saul, and the reason why their form of 
government was changed from an aristocracy to a monaichy ; thus afford* 



42 HORNK ON THE TWO BOOKS OF SAMUEL. 

ing a strong confirmation of the authenticity of the Pentateuch, in which 
we find that this change had been foretold by Moses, in his prophetic dec- 
laration to the assembled nation, a short time before his death, and up- 
wards of four hundred years before the actual institution of the regal gov^ 
ernment. This book also exhibits the preservation of the church of God 
amidst all the vicissitudes of the Israelitish polity ; together with signal in- 
stances of the divine mercy towards those who feared Jehovah, and of 
judgments inflicted upon his ejienaies. 

IV. The SECOND BOOK of Samuel contains the history of David, the 
second king of Israel, during a period of nearly forty years, viz. from 
the year of the world 2948 to 2988; and by recording the translation of 
the kingdom from the tribe of Benjamin to that of Judah, it relates the 
partial accomplishment of the prediction delivered in Gen. xlix. 10. The 
victories of David, his wise administration of civil government, his efforts 
to promote true religion, his grievous sins, and deep repentance, together 
with the various troubles and judgments inflicted upon him and his people 
by God, are all fully described, 

V. This second book of Samuel bears an exact relation to the preceding, 
and is likewise connected with that which succeeds. We see throughout, 
the effects of that enmity against other nations, which had been implanted 
in the minds of the Israelites by the Mosaic law, and which gi'adually ten^ 
ded to the extirpation of idolatry. ^'This book, likewise, as well as the 
former, contains other intrinsic proofs of its verity. By describing without 
disguise the misconduct of those characters, who were highly reverenced 
among the people, the sacred writer demonstrates his impartial sincerity ; 
and, by appealing to monuments that attested the veracity of his relations 
when he wrote, he furnished every possible e\ddence of his faithful adhe- 
rence to tiirth. The books of Samuel connect the chain of sacred history 
by detailing the circumstances of an interesting period. They describe 
the reformation and improvements of the Jewish church established by 
David : and as they delineate minutely the life of that monarch, they point 
out his typical relation to Christ. Many heathen authors have borrowed 
from the books of Samuel, or have collected from other sources, many parr 
ticulars of thpse-accounts which he gives." In the falls of David we be- 
hold the strength and prevalence of human corruption : and in his repen-. 
t^iice aiid recovery, the extent and eflScacy of divine grace. 



ikBB0TT ON SAMUEL, ^ 



ABBOTT ON SAMUEL. 



l^svv sve will look at some things in the books of Samuel. See the des- 
'truction of the Amalekites which the historian charges to the good Lord 
■of Heaven: "Thus saith the Lord of hosts, [said Samuel the seer] I remem- 
ber that which Amalek did to Israel, how he laid wait for him in the way^ 
when he came up from Egypt, now go and smite Amalek, and utterly de- 
stroy all that they have, and spare them not ; but slay both man and wo- 
man, infant and suckling, ox and sheep, camel and ass." " Saul smote 
the Amalekites from Havilah, until thou comest to Shur, that is over 
.against Egypt. And he took Agag tho king of the Amalekites alive, 
:and utterly destroyed all the people with the edge of the sword." 1 Sam, 
:xv. 2, 3, 1, 8. Why was that merciless slaughter ? The reason is given. 
Because when the Israelites weve passing from Egypt to Canaan, the 
Amalekites fought them and were defeated. Exodus xvii. 8 — 16. The 
<-old grudge was k^t good, and as soon as the Israehtes felt themselves 
able, a whole nation was slaughtered, male and female, infants and suck- 
lings, because their ancestors four hundred years back had fought a battle 
with the ancestors of the Israelites. 

And the horrid ibutchery is <chai;ged upon God whose "tender mercies 
:are over all the works of his hands." What a sad contrast that mui- 
•derous massacre of a nation forms with the lovely preaching of Christ ! 
Is it reasonable to believe that both .came from the same source of good- 
ness ? "Doth a fountain send forth at the same place sweet water and bit- 
ter." "So can no fountain yield both salt water and fresh." James iii. 
■1,1, 12. This is a true sentiment. But Saul had saved Agag the king of 
the Amalekites alive. " And Samuel hewed Agag in pieces before tlie 
Lord in Gilgal. 1 Sam. xv. 33. What Piety in this human cruelty!. Did 
he love Agag as himself? And do as he would be done by? Love, the 
j'uling principle of Heaven, unchangable and eternal, is the same in every 
age and clime. And if it now makes those who successfully cultivate it 
feel joyful in showing kindness to their enemies, it did the same thing then- 
Samuel was as destitute of the love that dwelt richly in Christ as the 
4&vk mammoth Cave is of the light of ithe golden sunbeams; or the history 
that records these cruel things about him is as felse as the Alkoron. 

The same unknown historian sets forth the renowned king David also in 
the strange contrast of a holy saint and a false-tongued cruel tyrant 15 ^^ 



44 JLB60tt ON SAMtEL. 

fled with bis six Limdred men to Achisli king of Gatb, to obtaiQ protec- 
tion from Saul, and wlule Achisli was showing him great Idndnegs.- 
"David and his men went up, and invaded the Geshurites, and the 
Gezrites, and the Amalekites, for those nations were of old the in- 
habitants of the land, as thou goest to Shur, even unto the lan(^ 
of Egypt, And David smote the land [of Achisli] and left neither maiv 
nor woman ahve, and took awav the sheep, and the oxen, and the ass^s^ 
and the camels* and the apparel, and returned and came to Achish. And* 
AcMsh said, Whither have ve made a road to-dav ? And David said : 
Against the south of Judah, and against the south of the Jerahmeelites,- 
and against the south of the Kenites. [Great falsehood and black-hearted 
treachery] And David saved neither man nor woman ahve, to bring tidings 
to Gath, saying, Lest they should teU on us, [he thought hke other free-' 
hooters, ^ Dead men tell no tales,"] saying. So did David, and so will be 
his manner all the while he dwelleth in the coimtry of the Phihstines, 
And Achish beheved David, saying, He hath made his people Israel utter- 
ly to abhor him; therefore he shall be my servant forever." 1 Sam. xxvii. 
S — 1 2. Does the writer condemn David's conduct ? No. But as you shall 
see, by and by, he calls this dark treachery — wholesale murder of his friend^ 
ly protectors, m^ women, and children, to get there property, and this 
vilest of falsehoods to Achish, serving God with aU his heart, arid right in 
the sight of the Lord. 

Now contrast this'with the mild warfare of the remnant of tHe Amale-' 
Ktes, who had escaped the destroying sword of SauL Soon after the 
treacherous deed above, while David and his men were absent ; having left 
their wives, children, and property, at Ziklag, the Amalekites, coming to' 
Ziklag, took ah and "carried them away," but "slew not any." And when 
David and his men returned, they pursued after them, overtook them, and 
**Eecovered ah that the Amalekites had carried away." " And there was 
nothing lacking to them, neither small nor great, neither sons nor daugh-- 
teis, neither spoil, nor any thing that they had taken." 1 Sam. xxx. 1, 2 
18, 19. Wiiich were the best saints, David and his followers who slew all, 
or the Amalekites who slew none f 

When David had received the national crown, handled the sinews of war, 
and moved vast armies at his word, the excessive ciuelty of his heart shewed 
itself in a broader field. When he^ in his restless ambition, conquered 
the Moabites, the descendants of Lot, whom Moses was not allowed to 
disturb; he put two-thirds of them to death. 2. Sam. viii 2. And more 



ABBOTT ON SAMUEL. 45 

tnie\ still with the Edomites, the descendants of Esau, whom Moses was 
also forbid to harm, he slew every male in the Nation. "For it came to 
pass, when David was in Edom, and Joab the captain of the host was gone" 
up to bury the slain, after he had smitten every male in Edom;* (For si»^ 
months, did Joab remain there with all Israel until he had cut off every 
male in Edom)" 1 Kings xi* 15, 16. "And he" [David] ptit garrisons in 
Edom; throughout all Edom put he garrisons," 2 Sain. viii. 14. to keep* 
the w^omen in subjection. His policy must have been to give his soldiers- 
free range among the women and have all the children descend from Jewisb 
fathers. No wonder it required garrisons throughout all Edom to keep the' 
Vvomeri in subjection to such brutish decree! 

The poor Ammonites, who were also the' descendants of Lot, fared still' 
worse at' his hands. Their king being suspicious that David's designs to-- 
w^ard him Wet'e not good, took messengers that David had sent to him, and 
shaved off the one half of their beards, aid cut off their garments in the 
middle, even to their buttocks, and sent them away." 2 Sam. x. 4. Theii 
David sent his valient nephew and able general, Joab, with his veteran 
army, who met the Ammonites, and their allies, and vanquished them. 
And aft«rward«, in a hard fought battle, David broke their power, crushed' 
their king, and seized his crown. And now you have that traditional saint 
before you in his bloody havock of another conquered nation. "He brought' 
forth the people that were therin, (in the city of Kabbah,) and put them? 
under saws, and under harrows of iron, and under axes of iron, and made" 
them pass through the brick-kiln. And thus did he unto all the cities of 
the children of Ammon." 2 Sam. 12, 31. 

Now reader pass through that beautiful plain that stretches away in front 
of the anny of Israel. See the Ammonites, male and female, old and' 
young, bound hand and foot, while David is seated up®n a stage on that 
rising ground near the centre of the plain, and is ready to execute his dis- 
pleasure upon those helpless prisoners. See those men with instruments' 
of torture, like soldiers accustomed to obedience, begin the heart-rending' 
tragedy. Some are raking the twinging flesh of those helpless ^^ctims 
with harsh tearing saws ; others are chopping up those helpless ones that 
lie before them into piecemeal ; while some of the prisoners are rolling un- 
der iron harrows that are driven back and forth over them ; while others are 
teing slowdy shoved into the burning brick-kiln. No intreaties, nor tears,, 
nor piteous cries of distress can move the adamantine heart of the tyrant* 
l^he work goes steadily on. 



46 ABBOTT ON SAMUEL. 

Say not ;that I am coloring the picture too liigl%. The histories of both 
Samuel and Chronicles show that he was exerting his genius to produce 
the greatest possible amount of suffering. And as he had a more powerful 
mind than I possess, I am not capable of drawing so frightful a pictui-e as 
the terrible reality of the horrible scene. The excruciating sufferings borne 
by the writhing women and innocent children, under the merciless hand 
of that pattern saint, David, the King of Israel, are beyond description. 
Their bitter cries of distress were dehghtful music in his ears, and their 
streaming tears and gushing blood were a delicious feast to his cruel eyes, 
or he would not have pushed through so horrid an outrage upon the com- 
mon feehngs of humanity. He had no tender feeling in his cold, flinty 
breast. " For thus did he unto all the cities of the children of Ammon." 
The only reason given for that shocking cruelty, is the insult of the king of 
the Ammonites to David's messengers. 

When Swedenbm-g, in his visions, says that Da\id is one of the chief 
devils in hell, why should he be disputed ? Does not the Bible show that 
he was such a one on earth ? 

Now, will.you not be astonished to see the pious historian proclaim, that 
our God, who is love, and who dispenses rain and sunshine to all the hu- 
man family, says that David did that which was right and pleasing in his 
sight in all these things ; and also that he did the will of the Lord in his 
robberies, murders, and falsehoods, while he was with Achish, King of 
Gath ? And will you not be amazed to read from a pen that you have 
taken to be Divinely insphed, that the Source of all tmth, vrisdom, and 
goodness said that David was a man after his own heart, and did all his 
will ? Strange as those assertions are, here you have them. " Thou 
[Jeroboam] hast not been as my seiTant, David, who kept my command- 
mandments, and who followed me with all his heart, to do that only 
which was right in mine eyes." 1 Kings xiv. 8. And he also says, they 
have not walked in my ways, to do that which is right in mine eyes, and 
to keep my statutes, and my judgments, as did David his father." 1 Kings 
xi. 33. In the above" passages the writer claims to put down what the 
Lord said ; but in th« succeeding passage he gives his own statement about 
David, in which, being more conscientious about the trath than the Lord 
was, he makes one exception : " David did that which was right in the 
eyes of the Lord, and turned not aside from any thing that he commanded 



ABBOTT ON SAMUEL, 47 

him, all the days of his life, save only in the matter of Uriah the Hittite." 
X Kings, XV. 5,* 

Reader, can you lift your hand toward Heaven and say that you believe 
the above passages are true ? If they are fahe, are they not a base slander 
upon Heaven's high King ? And if the writer of them is guilty of false- 
hood, the publisher of them is not innocent. If it were right, then, for 
David to commit wholesale murder for the sake of plunder, can it be wrong 
now to do the same thing ? And if it were right to kill many for their 
wealth, can it be wrong to kill one for his purse ? And if it was right for 
David to deceive aad to hide what he had done, is it not right for others 
to do the same thing ? The nature of falsehood and truth change not. If 
you maintain that David did the commands and the will of God, does not 
your influence teach others to believe that the good Lord of Heaven is false 
and cruel like David ? How could you look your Maker in the face with 
such a slander on your tongue ? Say not that it has been held so long^ 
and by so many learned and good men, that it must be true. Neither 
time nor advocates can convert falsehood into truth. Lay aside your tra- 
dition, and look at those passages as if they had just come from the pen 
of the writer, and your good common sense will quickly condemn them, 
Charge it not to the translation ; the error hes in the root, not in the 

branches. 

There is a passage in the New Testament, also, which consistency 

requires me to notice in this connexion. It is related that Paul told 

his audience, in one of his discourses, that the Lord said, " I have found 

David, the son of Jesse, a man after mine own heart, which shall fulfil all 

my will." Acts xiii. 23, I don't believe the Lord said that about David. 

I am wrong, or Paul is v/rong, or the writer of the Acts has misrepresented 

what Paul said. If I be wrong about what the Lord justifies and what he 

condemns, my readers, who use their own common sense, without the guid^- 

Ance of a creed, are also wrong. But God is impartial, truthful, just, and 

good. About that there can be no mist?^ke, If Paul was mistaken, it 

shows that, like other good men, he was liable to be misled. Or, if the 

writer of the Acts misrepresents what Paul said, it shows that, like other 

historians, he was liable to err. But sacred tradition and the vote of ai^ 

ecclesiastical counsel, under the dictation of the Roman Emperor Constant 

tine, have established the good and faithful Paul as a time exponent of the 

* * 1 have passed over the matter of Uriah and the numbering of the people, and 
mentioned nothing for which the Bible and Christendom have eounted him faulty. 



4s i-BBClTT OIJ SiMUSt. 

will of heaven, arid the history of the Acts as a divinely-inspired ifecord ; 
therefore Ave must hold up David as a daguerreotype likeness of the God 
of mercy and truth, or bolt the coui'se and be stigmatized as infidels. I 
choose the ktter.- 

When a book charges the Lord with ordering a nation slaughtered — - 
men, wotaen and children- — because of an old grudge of 400 years stand- 
ing aga[in'st their sfiicestots, as iii the case of the Am'alekites, I will not 
believe it, tholigh it #ere A^ritteti upon the spot with the blood of the in- 
nocent tictims, by thfi hand of sin angel from the spirit land. Therefore,- 
out of various passages that bear upon the point, I will bring but one to 
show that these books also were wrkteti long after th6 events. That pas- 
sage I hav6' <^u'ot(;d before for another purpose, and now I take it again to 
use the otiier edge of the sword : " David and his men went up and in- 
taded the Ge^hurites, Gezrites, a'nd the Amalekites, for thofee nations were 
of old \\\k inhabitants of the lafid ^ thoti gOest to Shur, even unto the 
land of Egypt." 1 Sam. xxvii. 8; This shows that generations had come 
and gone, tintil Itotie but histotiaiJs knew ^vhat nations had inhabited that 
country ifi the' days of Datid. 

The following event stiows th6 freedonl the Siacred historians us6d in 
making up their histories. Both Kings and Chonicles agree that there 
was a war between Jehoshaphat and the King of Moab, in which ths 
Sdomites were al'io ^ti^2ig<i^ ; and these are the only points of harmony 
in their differing narrations. I will show, in tlie first place, that one wai* 
only transpired feeiweeii those potentates. First, botli have the inhabitants 
of " Mount Seer," i. e., the Jldomites, engaged in war. Kings has theoli 
with Jetoshapiat, but Chronicles tas fhem' engaged against him. Second, 
as the Macobites were tributaries to £he King of Israel, they 6ould not 
have made war upon Jehoshapnat without their ma'stei^s consent. In that 
case, he also would have been engaged! in the war ; but neither history 
brings the Israelites against Jehoshaphat. Ahab and Jehoshaphat lived 
in " aflSnity," until the death of the former. As Jehoshaphat reigned 
twenty-five years, and Ahab was killed and his son commeiced reigning 
" the seventeenth year of Jehoshaphat," (the latter reigned eight y6ars after 
the death of Ahab ;) and as " Moab rebelled against Israel after the death 
of Ahab," 2 Kings i. 1, it must have been in the last eight yea«« of 
jehoshaphat's reign that the war between him and the Moabites took 
place. Third, there could have been one encounter only between them, 
because both historians finish the war and ruin the Moabites. 



ABBOTT ON JOSHUA. 49 

Here is a sketch of the history of the affair, as given in Kings. King 
J^ehorara " numbered all Israel," and said to Jehoshaphat : " Wilt thou go 
With me against Moab to battle ; and he said I will go up," and " said, 
tv^hich way shall we go up," and he answered, "the way though the wil- 
derness of Edom, So the king of Israel went, and the king of Judah, and 
the king of Edom." And '' the Israelites rose up and smote the Moabites, 
so that they fled before them ; but they went forward smiting the Moabites 
even in their country. And they beat down the cities, and upon every 
good piece of land cast every man his stone and filled it ; and they stop- 
ped all the wells of water, and felled all the good trees, only in Kir-hara- 
seth left they the stones thereof; howbeit,- the slingers went about it and 
smote it." And the Moabites were so sorely distressed that the king " took 
his eldest son, that should have reigned in his stead, and offered him for a 
burnt offering upon the wstll." 2 Kings, iii. 1 — 27. On their march to 
the land of Moab, being oiit of water, they were likely to perish. In this 
emergency, Elisha, who is the hero of the story, wrought a miracle, in 
which ditches were filled ^vith water, and by the miracle preserved the three 
armies from perishing. Then the prophet encouraged them to go on and 
spread dire ruin over the country of Moab. For what pious cause did he 
do it? Because the king of Moab had refused to pay the oppressive trib- 
ute (?f two hundred thousand sheep to the king of Israel. 

The author of Chronicles, knowing nothing about Elisha, is laudinor 
Jehoshaphat as a good pious king, and gives a different history of the 
whole affair-«-making the Jewish king the royal favorite of Heaven. Here 
is a sketch of his history : " The children of Moab, and the children of 
Ammon, and, with them, others besides the Ammonites, came against 
Jehoshaphat to battle. Then there came some that told Jehoshaphat, 
saying, There cometh a great multitude against thee from beyond the sea, 
on this side of Syria; and, behold, they be in Hazazon-tamar, which is in En- 
gedi. And Jehoshaphat feared, and set himself to seek the Lord, and pro- 
claimed a fast throughout all Judah. And Judah gathered themselves 
together to ask help of the Lord : even out of all the cities of Judah they 
came to seek the Lord." 

Now, reader, remember that David put two-thirds of the Moabites to 
death ; slew every male in Edom, and tortured all the Ammonites to death 
with the most excruciating cruelty, and then see the hypocritical prayer the 
writer puts into the mouth of the hero of this story. « And Jehoshaphat 
stood in the congregation of Judah and Jerusalem, in the house of the 



50 ABBOTT ON SAMUEL. 

Lord, and said, Oh, Lord God of our fathers, * * Behold the 
children of Ammon and Moab, and Mount Sen-, [which is Edom] whom 
thou wouldst not let Israel invade, when they came out of the land of 
Egypt ; but they turned from them and destroyed them not ; behold, I 
say, how they reward us, to come to cast us out of thy possession, which 
thou hast given us to inherit. Oh, our God, wilt thou not judge them ?" 
And now look to the dilemma in which he was placed, and hear the 
remainder of his prayer — " for we have no might against this great com- 
pany that cometh against us ; neither know we what to do ; but our eyes 
are upon thee. And all Judah stood before the Lord, their little ones 
their wives, and their childi'en." 

Who composed the great host of which he stood so much in dread ? 
The shattered fragments of the three tribes which Da\dd had so nearly 
destroyed. Of these, Moab was the most prominent, and he was kept in 
subjection by Ahab, Kjng of Israel, who could raise only " seven thousand 
two hundred and thirty-two " men. — 1 Kings xx. 1 5. 'Now, reflect that 
Jehoshaphat was surrounded by the strong walls of- Jerusalem ; and by 
turning to 2 Chron. xvii. 12 — 19, you will find that the forces that " waited 
on the king, besides those whom the king put in the fenced cities through- 
out all Judah," were eleven hundred and sixty thousand men. This was 
an army three times as large as was ever led into the field by Alexander 
Caesar, or Napoleon — men who made the world tremble before them. 
" Then upon Jaha2del * * came the spirit of the Lord, in the 
midst of the congregation, and he said, Hearken ye all Judah, and ye 
inhabitants of Jerusalem, and thou king Jehoshaphat, Thus sayeth the 
Lord unto you : Be not afraid or dismayed by reason of this great multi- 
tude ; for the battle is not yours, but God's. To-moiTOw go you down 
atrainst them. * * * y^ Q^Lg^w ^ot need to fiarht in this 
battle. Set yourselves, and stand ye stiU and see the salvation of the 
Lord with you. Oh Judah and Jerusalem, fear not nor be dismayed. To^ 
morrow go out against them. * * * j^j^^ jj^^y jq^q 

early in the morning and went forth into the wilderness of Tekoa. * 
. . ■* * And when they began to sing and to praise, the Lord 
set ambushments against the children of Ammon, Moab, and Mount Seir, 
which were come against Judah ; and they were smitten ; for the children 
of Ammon and Moab stood up against the inhabitants of Mount Seir, 
utterly to slay and destroy them : and when they had made an end of the 
inhabitants of Seir, every one helped to destroy another. And when Ju-. 



ABBOTT ON SAMUEL. &l 

dah came toward the watch tower in the wilderness, they looked unto the 
multitude, and behold, they were dead bodies fallen to the eartb, and none 
escaped. And when Jehoshaphat and his people came to take away the 
spoil of them, they found among them in abundance both riches with the 
dead bodies, and precious jewels, which they stripped off for themselves, 
more than they could carry away ; and they were three days in gathering 
of the spoil, it was so much." — 2 Chron. xx. 1 — 25. We have come to a 
place where the reader will see the force of another evidence, which proves 
that the writers had but one transaction upon which to found both their 
stories. 

In the short reign of Jehoshaphat, after this event, there could have 
been no war between him and the children of Moab, for the writer add«^ 
"And the fear of God was on all the kingdoms of those countries, when 
they had heard that the Lo^d fought against the enemies of Israel. " So 
the realm of Jehoshaphat was quiet, for his God gave him rest round 
about." 2 Chron. xx. 29 — ^30. And if his campaign with the Kings of 
Judah and Edom, into the country of Moab, and the ruinous destruction 
with which they swept that country, had been before the above narrated 
transaction, that would make the plea of innocence in his prayer, and his 
complaint against tliem, the more hypocritical and detestable. Would the 
God of truth listen to a falsifying prayer and grant it by fighting in the 
cause of such a coward ? The author of Kings takes the three armies 
of Judah, Israel, and Edom into the country of Moab, sweeping it 
with ruinous destruction, and makes Elisha the chief man of the story ; 
while Chronicles brings Moab, Ammon, and Edom against Jehoshaphat, 
who is in Jerusalem, with more than one million of regular soldiers obeying 
his commands. Yet, being in great fear and all Jerusalem trembling with 
him, the zealous king prays so fervently with misrepresentation on his 
tongue, that God fought the battle for him and slew all his enemies — 
" none escaped." Would two novel writers of our day difter more in their 
histories of a war, when they hoth founded their stories upon the same 
fact ? 

A friend at my elbow says, if you reject a part of the Bible, you may as 
well reject the whole volume ; — how shall we know what part to receive ? 
My answer is. The Bible was compiled from various manuscripts by a 
majority vote of uninspired men, who were guided by their judgment and 
the influence of marvellous histories upon theii* feelings, ^i'herefore, I beg 
you, in the finjt place, sacredly nind conscientiously to use your reason ; and 



^2f ABBOTT ON SASi'CEL. 

tvhatever you find that militates against tlie goodness, mercy, aiid ti'nth of' 
God, you may with safety reject. 

The wiiters of the histories in the Old Testament were shrewd in leav-- 
ing their own names blank. This allowed them to he attributed to some' 
ancient prophet. They are full of piety and cruelty, bear heavy against 
idolatiy, were thought to be useful, and were supposed to be the works of 
prophets. See the astonisliing result. Tradition, like the slow growth of 
a strata of rock, begins to fasten upon them, and, passing down through- 
rolling ages, clothes them with the panoply of heaven, sprinkles them with- 
th« blood of Jewish altars, Baptizes them into the faith of the Christiai^ 
Church, and invest them with power from the throne of Jehovah. 
Then dogmatism commands all men to receive them, with all their reli- 
gious cruelties and human slaughters, as the revealed will of the wise and 
k)ve}y Governor of the universe, on pain of having the righteous Judge ol' 
all the earth pronounce upon unbelievei's a dreadful anathema maranatha,- 
which will hurl them down in blackness- of dai-kness into the' fathomless 
depths of a horrible pit without bank or bottom. In that abyss,- accord^ 
ing to popular teaching, infinite wisdom has used infinite skill in preparing 
endless torments for human beings who are unwilling to believe the unna- 
tiu'al and strange stories of gi-eat Jewish antiquity, which were written by 
unknown authors, and transmitted down by unknown transcribers, through' 
many ages of ignorance, eiTor, and superstition, without better evidence 
than was ever presented before their scrutinizing eyes. Unreasonable tra- 
dition ! A dollar cannot be gained in a court of justice by second-hand 
testimony. Is not justice of the same nature, and the same common sense 
on all subjects ? Yet we are required to believe in those books, although 
they make God to be the author of great cruelty. 

The numerous clashings which I have laid before the reader. Were over- 
looked by ancient sciibes, or they would have con-ected them. We are 
bound to believe they acted like men of sense; and when they found one 
passage clashing with another, they laid the fault to some previous tran- 
scriber, and made a harmonizing correction. 

Let us refresh our spirits by turning from these histories of cruelty to 
that of the benevolent and loving Jesus — the most pure and exalted pei-soK 
that ever walked upon the face of the earth. He gave not pain, but re- 
lieved it ; increased not human woe, but wept over it ; spread not the ter- 
ror of arms in bloody conquests, demanding tribute or death, but went 
about doing good— healing the sick in accordance with nature's laws, dif- 



ABBOT'? ON SAMUEL. 53 

fusing a spirit of good will and kindness among tlie people, aiid teaching 
tlie listening multitudes that hatred is death, but that universal love is ever- 
lasting life. His religion was spiritul, not secular; dwelling in the hearty 
not in outward show. He taught the love of truth, and that the tongue 
should know nothing but truth in every case, and under all circumstances ; 
or the lips be closed in wise silence. He taught prayer in the closet, no© 
in public, because vocal public prayer has reference to the auditors, who 
may approve of it or otherwise ; but that silent closet prayer has reference 
to the Father of spirits, who will sooner hear the sileiit longing desires of 
a troubled heart than the tnimpet-toned voice of a well. fed soul in a pub- 
lic congregation. His teadiing implies that praying, because it is a duty, 
or because the set time has arrived, is performing a task ; but that true' 
prayer, which is the language of the heart, not of the lips, burst up in 
craving desires from the deep fountain of the anxious soul. This may be^ 
in thoughts only, or it may also move the tongue. But as God would 
have all his created children love one another, and speak only the truth in 
kindness to each other — if they hug the serpent hatred to their bosoms^ 
or love deceptive falsehood, or haughty pride, that raises them in their 
own estimation above the suffering poor, or any thing that is not doing as 
they would be done by, their useless leaden prayers descend like hail-stones 
from a passing cloud. There is no pure happiness without refraining from 
the evils that make one unhappy. Jesus saved his peopfe from their sins 
l^y reforming them out of sin. 

Let us learn a useful lesson from Nature's unchanging laws. These' 
have nether been mended nor mutilated by the hands of erring mortals ; 
nor made sacred or profane, according to the wisdom or caprice of the 
majority of an ecclesiastical body, under the dictation of a Roman mon- 
arch. There is a parallel likeness running through all the known works- 
of the adorable Creator. By one law, light apples fall, and mighty planets 
keep their ceaseless rounds through trackless ether. Another law, running: 
parallel with this, and a step above it, endowing matter with life, throws 
tip the spire of gi-ass and the massive oak — wliile the first, with steady 
grasp, forever chains them down to earth. And rising in gradation, by 
the operation of another of Nature's active laws, we find animated beings 
coming into life, in various grades, with a similiarity running through the- 
whole range, from the smallest insect that breathes the circumambient air 
up to the stately mastoadon that shook the lofty trees as he bounded 
through the trembling forest. And a resemblance may be found in the- 



64 ABBOTT ON SAMUEL. 

liquid wave, from the smallest animalcula that sports among thii'ty thou- 
sand living creatures, in a single drop of water, up to the mightiest mass 
of living flesh that foams the briny ocean. Each one of these animated 
creatures consists of a ponderable body and a thinking mind. The body 
is governed in its prosperity by the law of health, and any violation of this 
law is sure to be followed with painful consequences. Who can bum his 
hand and not feel the smart ? Like all wise laws, the punishment is so 
severe that he will not wish to transgress a second time. When the law 
of health is wisely kept, the body is in a happy condition ; but the more 
the various parts of this law are violated, the greater is the misery brought 
upon the suffering transgressor. Kow, let us rise one step higher, and take 
a parallel case. 

The mind is govern^ by the law of love. The evidence is plain. 
When we are in company with those we love, we are happy; but if with 
those we hate, we are miserable. This shows that love is the deHghtful 
element of the mind. Among the various powers of the head, the phre- 
nologist will show you the organs whose united action incline you to love, 
kindness, justice, truth, <fec.; but he can point you to none which, in their 
legitimate use, promote hatred, falsehood, injustice, or unkindness. " These 
things proclaim, from Nature's unerring law, that love is the element of the 
human mind. When filled with that delightful spirit, man is blessed ; but 
without it, he can no more be happy than the floundering fish thrown up- 
on the rocky shore, where he can no longer inhale the refreshing element 
of his life. As the free operation of the law of health gives a comforta- 
* ble condition of the body, so, in a harmonious obedience to the law of the 
mind, the spirit is filled, from the boundless depths of the Infinite fountain, 
with joyful love which makes it happy. These parallel laws of Nature are 
equally certain to bring condign punishment upon the head of the trans- 
gi'essor. There is no concealing the transgression in the sable shades of 
night, nor illuding the powerful grasp of the unerring pursuer by a speedy 
flight; no bribing the faithful witness, nor getting others to swear him 
down ; no subtle attorney can take advantage of the law to clear you ; no 
swajing the Judge by your great popularity, abundance of wealth, pious 
profession, or many good works, prayers and tears, from giving a just sen- 
tence: and no pitying Governor from whom your friends may obtain your 
pardon. When you transgress, in body or mind, the law you violate in- 
stantly begins the work of retribution. And though you may be insensi- 
ble of its effects, yet it is sure in its work. There is no escape. The pun- 



ABBOTT ON SAMUEL. 55 

ishment inflicted is the loss of health, or the loss of love — the loss of the 
blessing and consequent happiness you might have enjoyed. When you, 
by accident or folly, break your arm, will the Governor's pardon abate the 
pain, or join the bone together ? The quiet operation of Nature only 
could restore it to soundness. From this fact, you may learn the higher 
parallel law of the mind. Millions of happy creatures, in joyful play, 
proclaim that God is love — while common sense allows that he is happy. 
The inference is, that the Author of Nature, from whom all things ema- 
nate, is the source of love and happiness. As love and happiness are in^ 
separably connected, so are their opponents — ^hatred and misery. Ex- 
amine the workings of Nature's law in your own mind, and you will find 
the more pure love you possess, the more joy sweetens your spirit ; but the 
more hatred you have, the more miseiy you feel. Say not that man is a 
fallen being, and therefore cannot know, by the operations of his own 
mind, by what laws he is governed. The fall of man changed not the 
laws of Nature. (Should the sale of this pamphlet show a desire to read 
upon these important subjects, it may bring out another, in which I will 
show that the history of the fall of man, and the other books of Moses, 
were written many hundred years after his death, and are not reliable. 
And that they ascribe works, commands and laws to the King of heaven, 
which, when singled out and held up to view, the common sense of com- 
munity will condemn, as derogatory to the character of the Creator, and 
injurious to every mind that receives them as the will of Heaven.) As the 
violated law of health recovers slowly from a wound, and leaves a dis- 
figuring scar, so, with the corresponding law of love, the recovery is slow 
and difficult. If you doubt the inference, try it. Select a vice you have long 
cherished, and the longer you abstain from it, the less you may desire it ; 
but if you burn your hand at the same time, it will recover a hundred 
times sooner than the injured mind. It is so difficult to recover from a 
long-cherished evil, that a prophet cried out : " When the leopard shall 
change his spots, and the Etihopian his skin, then may they that are ac- 
customed to do evil learn to do well." For this reason, many who, being 
roused by some powerful influence, resolved to do well — but, when the gust 
had passed, backslid, and it "happened unto them according to the true 
proverb, The dog has turned to his own vomit again, and the sow that 
was washed, to her wallowing in the mire;" while othei*s, having more 
veneration, firmness and secretiveness, mixing the love of their religious 
hopes and piofessions with the love of their own ways, keep the whole 



66 ABBOTT ON SAMUEL. 

along together. The transgression of the law of love is like a mat! 
throwing snuff in his own eyes. The more he abuses Nature's law, the 
more he afflicts himself, and the longer it will be before he will be able to 
appreciate its blessings. And when he shall have recovered, still weakness, 
the sad effect of his folly, remains. 

Now from the preceding laws of Nature I will reason by analogy to 
show a future state of existence 

As the laws of gravitation, vegetation, animation, health, and love, rise 
in gradation, so the subjects of their government must rise in corresponding 
dignity. Therefore, as far as the hving body possesses an organization 
above the grade below, so far the thinking mind possesses an organization su- 
perior to the mortal body. As the mind is a higher organization than the 
body, and the body is nourished by bread and beef, the mind is fed with 
food of a higher grade than earth's decaying productions. The hands handle 
the materials with which the body is fed, and so the mind, we must believe,- 
deals freely with the substance with which the mind is fed. As electricity 
moves the machinery by which the communication is written at the distant 
end of the wire; so the mind darts its refined electricity, the nervous fluid,- 
along the telegraphic nerves, and contracts, or e:spaDds the muscles, and 
moves the limbs at the option of the will. Therefore as electricity is the 
<ioramon substance the mind uses it is the food of the mind. The 
mind deals with electricity, the hands are used for grosser matter, the 
body is supported by the latter, and by analogy the mind must be supported 
by the former As the body is composed of the substance that supports it, 
the mind also must be composed of the substance that supports it. The 
substances with which the body is^ fed are dissoluble, therefore the boc^y 
may be dissolved, but electricity is indissoluble, therefore the mind canflot 
die. Pure love, the element of the mind, is also undying in its nature.- 
See the emaciated mother in the last pangs of dissolving nature embrace 
aiid kiss her child with unabated affections, and you will involuntarily ex- 
claim, love cannot die! This delicate and affectionate inind, or intangible 
spirit man, by using the body as an instrument, moves mundane objects, 
but being superior to the instrument, and possessed of a higher organization, 
it is amenable to a higher law, and will live when the machinery has be- 
come worthless. There is a life beyond the grave. And by fair inference, 
that life is as much more elevated, refined, and beautiful than this mingled 
cup of hghts and shades, of sorrow and death, as the active clear, and pow- 
qyM. mind, which^ like a flash can survey the earth, or dart away and 



ABBOTT ON SAMUEL. Sf 

dwell among the stars, is superior in its organizatiori arid poiwers, to tlie 
coarse tenement of clay, which is brother to the rocks, and bound with the 
same chain to the centre of gravitation. 

What folly then for man, by violating the law df mind a few days on 
earth, to spoil his relish for the infinitely higher joys in the spirit home. 
Why should we throw dust in our own eyes while going to the World's 
Fair to see the rich beauties of the Crystal Palace. Every violation of the 
law of love impairs the powers of the spirit-man for the participation 
of the delicious enjoyments in the celestial paradise of love. The man 
who violates Nature's law, by chewing the nauceous tobacco leaf, stupiiies 
the fine sensitive nerves of his tongue, aild thereby renders the finest 
flavors which Nature has prepared for his enjoyment imperceptible. Com- 
pel a hound to use snuff and he would cease to sent the track. It is easy 
to destroy, but difficult to restore. A man may quickly put out his eyes^ 
but how shall he regain them. Oh ! ye who transgress the dehghtful law 
of universal brotherhood ! Reflect upon these! things. Be truthful and 
kind. Why not follow this amiable law with the same undying ardor that 
the Califoriiian digs for gold ? how much richer the pleasure, and more last- 
ing the joy. 

As the spirit is the life of the bddy, and every limb and feature is fiUed 
with life, the spirit-man has the same form and features after it leaves the 
mortal clay that it had while dwelhng in it. No doubt many are surprised, 
when they have left the body, to find themselves with feet, hands, face^ 
eyes, and every part, feature, and power the same sis before they left the 
tenement of clay ; and they find that their likes and dishkes have not 
lost their power. As love and hatred dwell in the mind, it is the mind 
not the body, that contains every evil desire ; therefore, when the mind 
leaves the body, it carries the desires with it. As moving a trunk from 
one room to another, changes not its contents ; so the removal of the mind, 
from the body changes not its love or its hate. Every artificial desire con- 
tracted in violation of Nature's law, abides with the living spirit-man, and 
torments him after death. He can neither gratify the craving he has cre- 
ated, nor forsake it. It is his perverted nature. Let the tobacco-monger 
leave the evil weed in the distance, or the grog bruiser forsake his beloved 
bottle, if he will know by experience what he has doomed himself to feel 
when his unnatural appetite can no longer be gratified. Nothing but the 
natural wants of mortahty will be entombed with the body of mortality^ 

He has created his tormentors and carries them in his bosom ; and he can 
8 



58 ABBOTT ON SAMUEL. 

no more escape from them than he can flee from his own thoughts. Thd 
God of love inflicts no punishment. The sun shines as freely for the blind 
as for those who see, and the rain falls as copiously for those who have no 
appetite as for those who enjoy the luxuries of nature. As the invalid 
must refrain from what debilitates his mortal system, before he can enjoy 
health, so with the spiritual transgressor, he cannot enjoy happiness until 
he shall cease to love the god he has chosen. Reformation through fear 
of punishment is refraining from what we love, but does not qualify the 
heart to relish the opposite. The mind must loath falsehood and every 
unkind thing, and love truth and goodness before it can regale itself in the 
rich joys within their enclosure. Many refrain from vices they have prac- 
tised ; but, judging from the nature of things, and from the few who show 
a heartfelt repentance of evils in which they have delighted, long and bit- 
terly painful will be the disappointments and self-tormentings of the trans- 
gressor who has cultivated vice and deprived himself of the power of relish- 
ing or perceiving the pure joys of heaven. Yet, as the government of 
God is planned in wisdom, and nature's active laws are ever laboring to 
produce perfection, there is still hope even in the most hopeless case. 
When the child of error shall be removed from earth, being continually de- 
prived of the power to accomplish his evil purposes, he may at some point in 
eternity become weaned from them, and may, by slow degrees, learn to appre- 
ciate the nature of pure love and goodness, and enjoy celestial happiness. 
As God is unchangeable, and his bounties flow like the rays of the sun, 
he, at all times, bestows what his creatares are qualified to enjoy. 

I have thrown out the foregoing suggestions, for the readers reflection, 
to lead his mind to the study of nature's instructive volume, but, if you dis- 
like my analogical reasoning, set yourself at work, and supercede it, by draw- 
ing out clearer and richer lessons of instruction from nature's divine pages» 
I admit that but little is known of electricity only by its eSects ; yet from 
what is known we may gain wisdom. Say not that nature's teaching is 
too obscure to make us wise. "The heavens declare the glory of God ; 
and the firmament showeth his handy work. Day unto day uttereth speech, 
and night unto night showeth knowledge. There is no speech nor lan- 
guage, where their voice is not heard. Their line is gone out ihrough all the 
earth, and their words to the end of the world." Ps. xix. 1 — 4. "Because that 
which may be known of God, is manifest in them ; for God hath showed it 
vtfito them. For the invisible things of Him from the creation of the world are 
plearly seen, being undei-stood by the things that are made^ even his eter- 



iA;BBOTT ON SAMUEL. ,5g) 

iHiai power and God-head : so that they are without excuse." — Paul. Let 
us learn wisdom from the revelation of God which comes not to us through 
jthe hands of erring mortals, but which teaches continually what the Crea- 
tor proclaimed in the morning of creation. That "voice" sounds in every 
ear, the "language" is understood by every considerate mind, and the 
"speech" proclaims knowledge from which man may be filled with wisdom. 

If you dispute David and Paul, and insist that the Creator has not re- 
vealed himself to rnan through his works, with sufficient clearness, to guide 
the students of nature in wisdom's harmonious path, then count the wrang- 
lijig sects in Christendom where well educated conscientious minds learn 
diflferent sentiments from the same volume, and put your hand upon your 
mouth. Is not the revelation in which studious minds best harmonize, the' 
clearest light ? When the will of the invisible creator is proclaimed, it is 
a revelation, the works of nature proclaim that wil), therefore, the "voice" of 
nature is a revelation. Happy is the man who regards that "voice" and 
follows the instruction. Other revelations may be received with great 
tiiankfulness, but nothing from the King of heaven will clash with the uni- 
versal revelation which He has made to all mankind. 

A gentlemen M. D. who has run his eyes over my title page and glanc- 
ed at a few lines of the preface, says, suppose you succeed in proving that 
some books in the bibl^ are not good and others are doubtful, what of it ? 
What good will it do ? 

My answer is, the character of God is tarnished and his government mis- 
represented by those writers, and every mind that receives their jiistories 
as truth, is injured. The more eminent the truth which is misrepresented 
the deeper the wound in the mind who receives the falsehood. Who 
can carry fire in his bosom and not be burned ? Who can plunge into dye 
and not be stained ? So whoever is deceived about the government of th^ 
universe suffers according to the magnitude of the deception. 



60 ADDRESS TO BELIEVERS, 



ADDRESS TO BELIEVERS* 



" WHO IS ON THE LORd's SIDE ?" 



TJiose ivho believe better things of the Creator than to accuse him of 
being the Author of Jewish cruelties. 



Dear "Friends, — Can you hear him slandered, and remain dumb ? 
Will you not be his vindicators among men ? Shall his wise and righteous 
government be misrepresented age after age, and your tongues be silent ? 
Say no hard things about ministers, deacons, or churches ; they are labor- 
ing to do good. But with love, gentleness, and firm perseverance, you 
may convince ten while they will one. Store your minds with arguments ; 
let yom* tongues be like the peri of a ready writer, and have your hearts in 
Unison with the glory of His character whom you vindicate, and if ever 
one could chase a thousand, and two put ten thousand to flight, you will 
accomphsh that wonder. If those who vindicate the character of God are 
dihgent, j^^'^achers cannot long make their heai-ers beheve that the books 
which contain' so many falsehoods were written by Divine inspiration. 
They will drop every thing that misrepresents the character and govem- 
irient of the King of Heaven. Behold the signs of the times — ^the won- 
derful improvements — ^the increase of useful knowledge, arid the general 
anxiety to spread the principles of toleration arid freedom. Is there not 
an invisible agency promoting these improvements ? And are not the 
dwellers upon earth made more comfortable by them ? Is not the soui' 
worth more than the body ? And shall the comforts of the latter be ad- 
vanced, but no increasing light rendered to the former ? Does not the 
advancement of things temporal indicate an advancement in things sphit- 
ual ? The morning is coming — light streams up the eastern horizon 

* Who is a Believer ? 

He who believes that every work of the Creator is a revelation of its invisible 
author, and that every law that governs animate and inanimate creation is an ex- 
pression of his w.ll, and, according to the declaration of independence, that every 
•* self-evident " right of man is a revelation of God's law that governs ma^. And 
that love, truth, veneration, kindnesss, &,c., felt in every mind with a well- 
organized brain, is an expression of his law written in the mind for the government 
of man : according to Paul, " When the Gentiles, which have not the law,, do by 
nature the things contained in the law * * [they] sho v the work of the law 
v^ritten in their hearts." In short, he who believes that nature is the divine vo- 
lume of the Creator, and that no spiritual revelation that clashes with it should be 
!5eceived bv man. 



IDDRESS TO' BELIE VERSo 6l' 

'fe delightful day is at hand. Who will wake from his slumbel's ? Who 
will remove the curtains that shut out the light ? Who is ready to receive 
tiiith without measuring it by a creed ? Your own sound sense, with na- 
ture's volume before you, is the standard your Maker has given you for the' 
trial of all that claims to emanate from him. Much of the spirit of the 
sacred volume which comes down from antiquity is lovely as the breath?" 
of morning, and beautiful as a gardeti of flowers. Hold it with joy. But 
what was written by good men has come so far down the stream of time 
through hands you know nothing about, that you should reject whatever 
clashes with the government of a God of wisdom and love. He who be- 
lieves a thing which looks to him unreasonable, is injured by it. Such a 
faith is no comfort to the possessor, nor benefit to others. Let your faith 
in spiritual things be that which harmonizes with sound judgment and the 
kindest feelings of your heart, and it will do you good. 

It is time for clashiiig creeds to be laid aside, and for all loving hearts 
to harmonize together. As errors are in the Bible, why should they con- 
tend about passages that apparently differ. Has there not been wrangling' 
and strife between sects and parties long enough. Their continuation will 
never bring Chf istian hearts together. The sooner they are lost sight of 
and the things in which all can agree are made the bond of union, th6" 
sooner Will universal harmony prevail. While one holds his creed as if 
his salvation depended upon it, another will hearken to reason, and success 
will attend you. The blessing of heaven will rest upon him, who, with a 
good heart, vindicates the character and righteous government of God. 

Learn from the vastnessof creation to lift your thoughts far above the" 
quarrels and cruelties of Jewish antiquity, and admire and adore, not a' 
wrathful God, but the most lovely of all beings. Look at the smallest in- 
sect visible to the naked eye. How many millions of them swarm in air,' 
earth, and sea. Now take a drop of water, atid examine it with a micro- 
scope; you see a host of living creatures. Attach a higher magnifying 
power, and new multitudes arise in y®ur view. Add glass after glass un- 
til you magtiify each one to thirty million times his real size and look 
again. New swarms have come to your view and still they descend to the 
smallest size that the eye can perceive. See one of the smallest of those 
diminutive creatures swell with self consequence and inform his /ellows 
that he is a special favorite of the creator of all things. That the God of 
the Universe fought battles for his ancestors, slew their antagonistic ani- 
malcules, and suspended some of his eternallaws for their accommodatiouo- 



6:2 AM>RESS TO BELIEVERS. 

Yea, moreover, if he had a little more faith, the Creator would come and 
destroy his fellows, who occasionally jostled against him. 

Is'ow walk abroad in the clear evening and behold the shining stars. 
Thev are not diamonds huns: in the skv for man's accommodation but are 
suns of other planetary systems. Globes are doubtless wheeling around 
each one of them hke our earth around the sun, peopled with millions of 
joyful beings. Their distance from us is amazing. Light, which travels 
with the astonishing speed of about two hundred thousand miles in a sec- 
ond, requires three years to come from the nighest fixed star to our earth. 
It is estimated, by astronomers, that the hght of one of the Pleades require? 
537 years to ti'avel to us. And Herschel's powerful telescope developed 
stai-s whose hght requires .3,o-il years to reach the earth. The whole 
milky- way is discovered to beconstellations of stars whose distinct visability 
to the naked eye is lost in the distance. Increase the power of your instm- 
ment and still new hosts of twinkling orbs peep out from their dim distance 
into your view, and a shining sea of bright worlds spreads away in the in- 
finite space before you. Xow turn your telescope which way you will and 
you sink down with tjie same overwhelming astonishment 

Oh tell me, will you be circimiscribed in your thoughts of the Creator, 
and his imivei-sal government, by the limited knowledge of an ancient 
people who thought the world was made for the accommodation of the 
Jews? Do you believe that they were his special favorites, and that he 
fought their battles for them — that he suspended his eternal laws in stop- 
ping the sup. and moon, to gratify them in getting more revenge upon 
their foes ; or that he wheeled the sun backward ten deon-ees bv the dial of 
Ahaz, to satisfy -Hezakiah, the sick king, that he would get well again. . 

If I could set one foot upon the Andes, and the other upon the Alps, 
and ciy with a voice that would make the oceans tremble on their shores, 
I would teach the nations of the earth to forsake then* idols, and old tra- 
ditions, and study the Creator's will in Nature's Divine Voulme. * 



* Spiritual communications may be received with joy, if they harmonize with 
the government of the Creator, and show evidence that they may be relied upon. 



p. 



